It was happy for the missionaries that their ground had thus been won, for the war with Denmark occasioned Serampore to be occupied by British troops early in 1801, and this would, earlier in their career, infallibly have led to their expulsion: but, as it was, they were allowed to proceed exactly as they had done before.
Their most serious difficulties were at an end before poor Thomas, though he had recovered from his brain fever, died of an attack of fever and ague, after having done almost an equal amount of good and harm to his cause by his excitable nature and entire want of balance. Converts continued from time to time to be gathered in: Goluk took courage after waiting about two years, and a Brahmin named Krishnu-prisad trampled on his brahminical cord or poita, and was baptized. He was allowed to wear it as a mark of distinction, but he gave it up voluntarily after three years. Moreover he broke through Indian prejudice by marrying the daughter of Krishnu, the first convert, though of a caste far inferior to his own. This was the occasion of a happy little wedding feast, given under a tree in front of the house of the bride’s father, when a hymn composed by Krishnu was sung, and native dishes served up in Eastern style, after which the entertainment concluded with prayer. Only the next week, in contrast to the devotion that blessed these family ties, three Hindoo widows were burnt on a pile not far from the mission-house!
In still greater contrast was the first funeral among the converts of the mission-house—that of a man named Gokool.
The native custom is that the dead are always carried to burial by persons of their own caste, and it is intense defilement for one of another caste to touch the body. Christians were always carried by the lowest class of the Portuguese, who had fallen into so degraded a state that they were usually known by their own word for poor, “pobre,” and were despised by the whole population. They were generally drunk and disorderly, and their rudeness, irreverence, and quarrels were a scandal to the solemn occasion. Mr. Marshman, who was in charge of the mission at the time in Mr. Carey’s absence, had some difficulty in persuading the Hindoo converts that it was no shame, but a charitable work, to bear a brother’s body to its last resting-place, even though they were seen doing the work of the despised pobres. Accordingly he resolved to set the example, and the corpse of the convert, within a coffin covered with white muslin, was carried to the burial-ground by Marshman, Felix Carey, a baptized Brahmin, and a baptized Hindoo, all the procession singing a Bengalee Christian hymn.
The most remarkable events that befell the Serampore Mission from this time were either domestic, or related to their connection with the College at Fort William, and the sanction they received from Government. Lord Wellesley went home in 1805, Colonel Bie died the same year, and these were most serious losses to the cause of the Serampore mission. Lord Wellesley had followed his own judgment, and carried things with a high hand, often against the will of the East India Company, and there was a strong desire to reverse his policy. His successor, Lord Cornwallis, died two months after landing, and Sir George Barlow, who carried on the government in the interregnum, though a good man, had not force enough to withstand the dislike of the Anglo-Indians to the mission. Mr. Ward made an attempt at Calcutta to preach in Hindoo in a chapel, the ground of which had been purchased by the missionaries, but as he walked through the streets the people shouted, “That’s the Hindoo padre; why dost thou destroy the caste of the people?” And when, two Sundays later, a preacher of Brahmin birth appeared, there were loud cries of indignation. “O vagabond,” cried one man, “why didst thou not come to my house? I would have given thee a handful of rice rather than that thou shouldst have become a Feringhee!” In spite of these cries, however, the chapel was thronged, until,
after the third Sunday, when an order came forth from the magistrates, forbidding the missionaries either to preach, allow their converts to preach, distribute tracts, or even argue with the natives—or in anyway “interfere with their prejudices”—in Calcutta; and two new missionaries, named Chater and Robinson, who had come out without a licence, were prohibited from proceeding to Serampore.
Considering that these orders emanated only from a Provisional Government during an interregnum, and that there was every hope that they might be reversed by the next Governor-General, the missionaries resolved to submit to them for the time, and to abstain from working in Calcutta. Early in the year 1806, however, the animosity of the English East Indians was increased by a mutiny that broke out among the Sepoys at Vellore, in the Madras Presidency, in consequence of some regulations as to their dress, which they resented as being supposed to assimilate them to Europeans. The English colonel and all his garrison were massacred, and, though the mutineers were surrounded and destroyed, great alarm prevailed. The discontent of the Sepoys was attributed to their displeasure at the spread of Christianity, and it was even averred that the lives of the English in India could only be preserved by the recall of all the missionaries!
At Calcutta, Sir George Barlow sent to forbid Mr. Carey and his colleagues from making any further attempts at conversion, and for a short time they were entirely restricted to the Danish territory, while Chater and Robinson were ordered to embark for England, and were only kept by their appeal to the flag of Denmark.
Upon this Mr. Chater proceeded to Rangoon, an independent province, but on the whole the current of opposition was diminishing. Lord Wellesley and Mr. Pitt had prevailed upon Government not to permit the College at Fort William to be broken up, though it was reduced and remodelled. Mr. Carey was a gainer by the change, for he was promoted to a professorship, with an increase of salary, which he said was “very good for the mission.” He soon after received the diploma of a Doctor of Divinity from an American University.
The head-quarters of the establishment continued to be at Serampore, where the missionaries and their families still lived in common, supported upon the proceeds of Mr. Carey’s professorship,