MARRIAGES AND DEATHS. tion to the fact that breathing impure air | the Pope. A section of Garibaldi's army Sir George Grey has done another The Italians in Romagna have freed is now in possession of that fertile region, and an Englishman who passed through the whole territory this very month, from end to end, thus writes: with which to settle all disputes. Since "The Romagnese always carried a knife, has become of all the knives. The inthe priests are gone, one wonders what troduction, or even merely the hope, of fair equitable law and justice has brought on a millenium in Romagna. You never hear a cross word in the streets of what were once bloody Forli and Faenza. perfect safety over roads where only three months ago you were robbed in You travel by night in broad daylight. The police agents have a sinecure, and even the beggars, though still their name is legion, are greatly reduced in numbers. strength and spirit of the Romagnese have now a better scope than private The superior law or revenge, or rebellious outlawry. They have been the worst-that is, the most restless, slaves of Italy; they are active and vigorous free citizens." sure to make the best-that is, the most Marriages and Deaths. MARRIAGES. Sept. 1st, at the General Baptist chapel, Crowle, by Rev. T. Lovekin, Rev. W. Sharman, of Coningsby, to Miss A. Isle, granddaughter of Mrs. Collinson, of Crowle. Oct. 2nd, at Baxter-gate chapel, Loughborough, Mr. C. Wardle to Miss E. Lydall. Also, on the same day, and at the same place, Mr. W. Hallam, to Miss S. White, of East Leake. Oct. 2nd, at the Wood-gate, chapel, Loughborough, Mr. J. Greasley to Miss E. Harris. Oct. 4th, at St. Andrews, Montpelier, Bristol, Mr. J. Truman, of Mapperleyroad, Nottingham, to Eliza Jane, only daughter of W. R. Warren, Esq., Bristol, and eldest granddaughter of the late Rev. Robert Hall. Oct. 4th, at the Congregational chapel, Houghton, Huntingtonshire, by Rev. J. Harcourt, Mr. H. Ellis, of London, son of Mr. J. Ellis, of Mountsorrel, to Miss Lucy J. Knighton, of Hartford, Hants. Oct. 4th, at Salem chapel, Burton-onTrent, by Rev. A. Pitt, assisted by Rev. R. Kenney, Rev. A. W. Heritage, of Rev. J. Stevenson, M.A., Mr. G. Bryer, DEATHS. Rev. J. C. Dick, B.A, Independent Birmingham, in the 75th year of his age, Oct. 12th, at his residence, Gloucester- Sir G. Goodman, late M.P. for the bo- Missionary Observer. GOVERNMENT CONNECTION WITH IDOLATRY AT CUTTACK. PARLIAMENTARY Papers relating to the connection of the Government of India with idolatry were published by order of the House of Commons on the 24th of July, 1858. As a large portion of these papers relates to Cuttack, it is proper to furnish the supporters of the Mission with a brief abstract of the information they contain. At the same time I shall endeavour to give the reader a more comprehensive view of the questions than he would derive simply from perusing the papers themselves. The information given in these despatches relates to two different payments for the support of idolatry; the first is called the Annoochutter Fund. The word is here defined as a charitable food dispensary, from Annoo food, and Chuttur, or Chuttia, a shed on the wayside where travellers get shelter, and where the food is distributed. The amount paid on account of this fund from the public treasury has varied, though very inconsiderably, at different periods. The particulars of the present monthly payments are as follow: p. The second payment described in these papers is for the support of a particular temple in Cuttack, called the Seetaram Thakoorbarree; and the annual payment by the state to this temple has been 522rs. San., or about £52 5s. The plague-spot of the government of India has been from the beginning its connection with idolatry; and the history of these payments, which date from the conquest of Orissa, is a melancholy but instructive story. It shows how British rulers touched the accursed thing, not only without compunction, but evidently with great satisfaction, thinking that they were performing a very meritorious act. Orissa was conquered in 1803: and a board of commissioners was at once appointed to manage the affairs of the newly-subjugated province. The head of this board was Mr. Melville, a senior member of the Bengal civil service. A little story will illustrate this gentleman's character better than any lengthened description. When he reached Pooree, the priests of the temple, anxious to secure the favor of the great sahib, assured him that the success of the British arms was owing in no small degree to the power and grace 1. Allowance to 32 idols 1034 €10 78) of the mild and world-renowned Jug 2. Allowance to pen It is with the first of these items only that I have to do in this paper. To feed the hungry, to clothe the naked, to relieve the wretched, to help the widow (and most of the pensioners were poor old widows) are works of mercy, which when done from right motives will be recompensed at the resurrection of the just. But to support, directly or indirectly, the abominable idolatries of the land must be abhorrent in the sight of God, and expose us to his righteous judgments. gernaut, whose devoted servants they were. With all gravity and assurance they informed him that the night before the British army reached Pooree, they went into the sacred presence of the divine object of their worship, and there with appropriate solemnities asked the god whether he would remain under the protection of the Mahrattas or be under British protection? and that Juggernaut decided at once for the British. Gods, it seems, are as fickle and inconstant in their friendship as vulgar mortals. The Mahrattas were old friends of Juggernaut; but he cast them off in the day of their adversity, no doubt thinking it safe and politic to be on the winning side. But soberly speaking; it might have been supposed that an honest Englishman, hearing a story like this, would have laughed outright; or that disgusted at the fawning flattery of 1 gov the crafty priests, he would have said, con It should be distinctly stated that the proprietors of the thirty-two gods, and of the Seetaram temple, had no documents whatever to establish their claim to the payments mentioned. It was a purely voluntary donation from the rulers of the country to the priests of idolatry. This is admitted on all hands. scripture of "mischief" being "framed But we read in by a law;" and this was soon done in this case. Because pagan priests could not establish their claim to the allowance, their professedly christian masters passed an act binding themselves never to withhold these payments. The reader will be startled at this information, but the evidence cannot be questioned. Here is the clause of the act in question, which will be well remembered by those who have studied the Juggernaut question, as section 30, regulation 12, of 1805. “Provided, also, that nothing herein contained shall be construed to authorize the resumption of the established donation for the support of the temple of Juggernaut, the charitable donation to the officers of certain Hindoo temples called Annoochutter, and the allowance granted for the support of the Hindoo temple at Cuttack called Seetaram Thakoor barree." This anecdote has been sometimes connected with Mr. Hunter's name. The fact is that Mr. Melville was the commissioner, and Mr. Hunter his assistant. "Woe unto them," says the scripture, and sin as it were with a cart rope;" "that draw iniquity with cords of iniquity, that is, I apprehend, who add sin to sin, till by a long and presumptuous course of iniquity, they reach the highest degree of wickedness. Such sinners are compared to a rope-maker, who by adding new materials, increases and lengthens his rope till it becomes of great length and enor mous thickness. Wicked law-makers are of this class: they draw sin, as it were, with a thick cart-rope, and the woe pronounced in this verse wears a terrible aspect tothe history of India, he will mark the wards them. If the reader has studied date of this iniquitous enactment-1805, remarkable as a year in which there were three governors-general; the Marquis of India which, in the main, he governed so Wellesley, Lord Cornwallis, and Sir George Barlow. The Marquis had left well. His successor died two or three to pass that imbecility and bigotry in the person of a temporary governor-general, soon to be deposed from his exalted poIdolatry was patronized. sition, occupied the highest seat in India. Missionaries lightened legislation and progressive imwere frowned upon and persecuted. Enprovement were unknown. Principles and practices, now disapproved by all honest men, were rampant; and mischief was done that can never be repaired. Patriotic Englishmen read the records of Such was the time when section 30 of such a period with shame and blushes. regulation 12 guaranteed, so far at least as any enactment could do, that the British government should always be faithful to Juggernaut, should always feed the aforesaid thirty-two images, and should never withhold the grant from a certain Hindoo temple which the Mahannually paid for the performance of ratta ruler, Rughoo Jee Boonsta, had certain idolatrous ceremonies. reader will probably agree with the writer that the enactment was worthy of the men who enacted it, and of the time when it was promulgated. months after his arrival. It then came The time, though arrangements are in proThese payments continue to the present gress for the speedy termination of a connection so disgraceful to us as Britons and as christians; but before explaining the nature of these arrangements it seems desirable to advert to another circumstance narrated in these papers in which the mission is involved. in 1886 #Isaiah v. 18. GOVERNMENT CONNECTION WITH IDOLATRY AT CUTTACK. some East Indian lads were brought up at the English school connected with the mission at a cost of 40 rupees per mensem from the Annoochutter fund, but it should be distinctly stated that it was from the fourth item of this fund"Savings on lapsed pensions"-and this item was perfectly separate and distinct from the allowance for the support of the idols which was a regular fixed sum.* The collector admitted that he doubted whether such an appropriation was in accordance with the purposes for which the donation was bestowed, but as these lads were destitute of the means of subsistence, he thought them "equally with the holy brahmin and the devout fakir worthy of compassion and support" It was only paid for a short time. In a heathen country where there are charitable funds, without being limited to any special appropriation, at the disposal of the state, it is, in my opinion, just and equitable that poor christians, whether Hindoo or East Indian, should have their fair share. A clear and succinct history is furnished in these papers, by G. F. Cockburn, Esq., commissioner of Cuttack, both of the Annoochutter fund, and of the payment for the support of the Seetaram temple. In reference to the former, Mr. Cockburn remarks, "The allowance for the support of the idols being guaranteed by law, must, I think, be continued so long as the law remains unrescinded; but I see no reason why this step should not be taken at once, for it is discreditable to our own national character and religion that the government should go on year after year paying 1239rs. 7an. (£123 198) for the direct support of the idolatry of the country." At the same time he proposed that the government should not, for the sake of its own reputation, appear to derive any pecuniary advantage, but that the amount should be devoted to charitable purposes. In reference to the other payment he observes with great propriety and truth, "So long as this allowance is continued, so long is the government in what seems to me the discreditable position of directly countenancing and supporting the idolatry and superstition of the country." It is much to be regretted that his just and enlightened recommendation was not acted upon; but it was not approved by the superior authorities in this country; I have not overlooked the fact that originally there were thirty-three idols, but one has strangely disappeared, The sum paid has slightly varied, owing to this circumstance, but the statement above given is strictly accurate. 435 and the honourable court (for it was before the abolition of the court that the orders were issued) in their despatch of the 13th of April, 1858, strictly forbid the summary resumption of the payments, on the alleged ground that it would involve a breach of faith. They direct, however, that communications be entered into with the managers of the endowments with a view to the adoption of some arrangements for disconnecting the government from periodical payments of this kind; but, it is said, that it must be consistently with the maintenance of good faith. I have recently learnt on good authority, that such an arrangement can be easily made, and that the terms are agreed to by all parties. As the managers of the thirty-two temples refuse to take land, the commissioner has proposed the repeal of the iniquitous section 30, regulation 12, of 1805, and compensation equal to an annuity in one sum; or to make over government papers bearing the proper interest to native trustees, who will draw the interest twice a year like the holders of all other government paper, and pay the several sums to the parties entitled to receive them. Thus for the present stands this very troublesome question. I must honestly say, that the proposed arrangement is not satisfactory; but the orders of the home authorities do not admit of any other course. The proprietors of the shrines in question will receive precisely the same support as they have for fiftysix years past, and will receive it from the government as they have heretofore done, but not in direct monthly payments. Unsatisfactory as, in my opinion, all impartial persons must pronounce this settlement, it is better than directly paying month by month from the treasury, fixed sums for the support of idolatry; and this is all that can be said in its favour. Afraid of overtasking the reader's patience I will not enlarge on the information given in these papers of the other presidencies. It is stated that in the Madras presidency provision has been made for the entire disconnection of the govern ment from the management of the landed endowments belonging to idol temples, hitherto administered by their officers, and so far this is satisfactory; but the startling statement is added, that there are annual allowances in money payable to various hindoo and mahomedan temples on account of lands and endowments formerly resumed to the amount of ten lakhs of rupees (£100,000.) Much therefore remains to be done. The memorial of the missionaries at Bombay is commented upon by the governor and council. Candour requires the admission that I cannot express entire concurrence in the prayer of this memorial. Abhorring idolatry as the greatest evil that has ever cursed mankind, I would not perpetrate the smallest injustice to the holders of property in idolatrous shrines. Truth, honour, justice, and religion forbid it. All I ask is that the government should not touch the accursed thing, and that compensation should only be given where the right to it can be fairly established. One of the lessons which this narrative teaches, and which it will be well for all of us to ponder is-how much mischief men may do that will live when they are dead! Here is a case in which the government has for more than half a century supported idolatrous shrines that could lay no claim whatever to this support, except an enactment which outraged the higher law of God, and now in ostensibly terminating the connection, provision is made that the same support, though in a different form, shall be continued so long as British rule continues in India. Can no remedy be devised for such mischief as this? Is the evil done by former 66 legislation to be perpetuated through all time? Is it impossible to repeat enactments which have always been a disgrace to the statute book, dishonouring our name as Englishmen, and our profession as christians? Should not law makers as well as common folks cease to do evil and learn to do well?" At all events the lesson which in laying down my pen I wish the reader to ponder is deeply important. Human life is frail and transitory-"a vapour that appeareth for a little time and then vanisheth away;" but not thus fleeting are the actions which make up life. They follow the actors into the eternal world, and influence others from generation to generation, even to the end of time. Works springing from love to Christ can never die, nor their effect ever be lost, and acts of rebellion against God and disregard of his supreme law can never be as if they had not been. It would have been better through all time and through all eternity if such conduct had not been pursued. It is as true of the wicked dead as of those who die in the Lord, that "their works do follow them." JOHN BUCKLEY. Cuttack, July 22, 1859. AN ENCOURAGING FIELD. Dr. Mason of the Toungoo Mission, writes as follows to Judge Wylie, of Calcutta: "I was passing a day or two in a village some 4,000 or 5,000 feet above the plains, when looking out around me, I saw six or eight other christian villages in the glens and dells, or on the crags and knolls of the same Alpine region within half a day's walk of each other. No white man was ever her hetore; it has never been visited by Qua-la, and yet there is a christian po, ulation, in this village alone, of more an a hundred families, a school of seven pupils, a large chapel with posts and ramework of teak, in the midst of an acr land, neatly enclosed with a bamboo The teacher has a large house in the compound, and is well supported, though the people are wretchedly poor, and many die from diseases induced insufficiency of raiment in the cold ther. To produce these results, the work of two years only, the mission board has not expended a rupee, and their missionaries have done no more than they did in planting the lofty pines that crest the mountains, or in painting these gorgeous rhododendrons that blossom in every nook and covert. The work is God's. "On the other side of a dry ridge south of us, is another mountain basin, whence descends another tributary of the Salwen, in which we have three or four christian villages; and south of this again are the sources of the Yunsalen, where the assistants are just commencing work. Two stations are about to be occupied within a few days' walk of a point that Mr. Vinton and myself reached from Maulmain. During the twenty years that have since elapsed, no one has followed our steps; but when our brethren from Maulmain meet us on the Yunsalen, there will be an unbroken chain of christian villages from the Malay country on the south, to the vicinity of the Shan States on the north." |