Pioneers and Founders / or, Recent Workers in the Mission field

by Charlotte M. Yonge

reading of the Bishop’s letter, the whole Soodra population walked out en masse, except one catechist, who joined them afterwards. They then drew up a paper, declaring that they would not yield, and would neither come to church nor send their children to school, unless they continued to be distinguished; and they set up a service of their own in a chapel lent them by a missionary belonging to the London Society. He was, however, reprimanded for this by the committee which employed him at Madras, and the chapel was withdrawn; upon which the Soodras remained without any public worship whatever for five months, when the catechists and schoolmasters came forward and acknowledged their pride and contumacy, the children dropped into the schools, and the grown-up people, one by one, returned to church, but in their own way.

At Tanjore, the contest was a much harder one. Serfojee had died in 1834, and the son whom Bishop Heber had vainly tried to obtain for education was one of the ordinary specimens of indolent, useless rajahs, enjoying ease and display under British protection; but the Mission had gone on thriving as to numbers, though scarcely as to earnestness or energy; and the Christians numbered 7,000, with 107 catechists and four native clergy, under the management of Mr. Kohloff, almost the last of Schwartz’s fellow-workers. The Bishop’s letter was read aloud by him, after the sermon, on the 10th of November, 1833. There was an immediate clamour of all the Soodras, who would not be hushed by being reminded that they were in church, and, while Mr. Kohloff was being assisted from the pulpit, gathered round his wife and insulted her.

Letters passed between the Soodras and the missionaries. There was no denial that the Bishop’s command was right in itself; but an immense variety of excuses were offered for not complying with it, and only one of the four priests consented,—Nyanapracasem, an old man of eighty, who may be remembered as one of Schwartz’s earliest converts, and of the four priests ordained by the Lutherans,—with three catechists, and ten of the general body; all the others remained in a state of secession. When the first death took place among them, Nyanapracasem, the one conforming priest, was appointed to read the funeral service; but he fell sick, and the only substitute available on the spot was a low-caste catechist, a very respectable man, but

whom the Soodras silenced with threats, employing one of their own people in his stead. Next time, they borrowed the Roman Catholic burial-ground, and services were carried on, on Sunday, by one of the dissentient priests, but marriages were celebrated in the heathen fashion, and there was evidently a strong disposition to form a schism, which the reckless, easy, self-willed conduct of the Soodras showed would be Christianity only in name. There had even been an appeal to the Governor-General, and the Bishop felt the whole tone of Christianity in India to be at stake.

It was in the height of this crisis that his journey to Madras was made in the track of Bishop Heber. Twice he preached at Vepery, and the Soodras attended; but he asked no questions, and let them place themselves as they chose, and take precedence, intending to fight out the question at Tanjore.

There, at seven o’clock in the morning of January 10, 1835, on the bank of the Cavery River, he was received by all the faithful Christians and school-children, headed by Kohloff and Nyanapracasem, These were the two remaining fellow-workers of Schwartz. Kohloff, now becoming aged, had his hair long and loose round his florid German face; he was still a true German, full of simple kindness, and his English had a good deal of accent. His Hindoo companion was a beautiful old man, with long snowy hair flowing over his long white robes, who took the Bishop’s hand between both of his, and blessed God for his coming, hoping that as Elijah brought back the stiff-necked Israelites, so the Bishop might turn the hearts of the Soodras.

Late that afternoon, a great party of these assembled to lay their complaints before the Bishop, bringing their two dissentient priests. One was of doubtful character, and was unnoticed; but to the other, John Pillay, the Bishop addressed himself, telling him to assure the other Christians that his heart was full of love, and that he would hear their grievances, and answer them another time, when less weary with his journey.

Several spoke, and the Bishop listened to their individual cases. They were anxious to come and hear his sermon, but would only do so if allowed to sit apart; and to this, as one great object was to obtain their attention, the Bishop consented, with a reservation that it was only for that once. The church was thronged, and after a Tamul service, the

Bishop preached, pausing after every sentence that a catechist might render his words into Tamul. The text was, “Walk in love, as Christ also loved us,” and the latter part of his discourse was on the lesson from the Good Samaritan, as to “who is my neighbour.” There was at the end a long pause of breathless silence, and then he called on everyone present to offer up the following prayer: “Lord, give me a broken heart to receive the love of Christ, and obey His commands.” The whole congregation repeated the words aloud in Tamul, and then he gave the blessing and dismissed them.

After this there were a great number of private conferences. People came and owned that they had been very unhappy; religion had died in their hearts, and they had had no peace; but their wives were the great objectors—they feared whether they should marry their daughters, &c. &c. The two priests especially saw the badness of their standing-ground, but they should lose respect, they said. No Pariah seems to have been in holy orders, but if a Pariah catechist visited a sick person, he was not allowed to come under the roof, and the patient was carried out into the verandah. And then came a rather stormy conference with about 150 Soodras, which occupied two days, since every sentence had to pass through an interpreter. The objections were various, but as a body the resistance continued, and it was only individuals that came over; some of these, however, did, and it was so clear from all that had passed that to permit the distinctions was but a truckling to heathenism, that the Bishop was more than ever resolved on firmness. Two of the priests had conformed, and the Christianity of those who would not do so was plainly not worth having.