The Bishop's entrance into the sacred city of Benares he describes to his wife thus: "I will endeavour to give you an account of the concert, vocal and instrumental, which saluted us as we entered the town:-
"First beggar.-Agha Sahib! Judge Sahib, Burra Sahib, give me some pice; I am a fakir; I am a priest; I am dying of hunger!
"Bearers trotting under the tonjon.-Ugh! ugh!-Ugh! ugh!
"Musicians.-Tingle, tangle; tingle, tangle; bray, bray, bray.
"Chuprassee, clearing the way with his sheathed sabre.-Silence! Room for the Lord Judge, the Lord Priest. Get out of the way! Quick! (Then gently patting and stroking the broad back of a Brahmin bull.) Oh, good man, move.
"Bull, scarcely moving.-Bu-u-uh.
"Second beggar, counting his beads, rolling his eyes, and moving his body backwards and forwards.-Ram, ram; ram, ram!"
Benares, said to be founded on the point of Siva's trident, as the most sacred city of all Hindostan, swarmed with beggars, fakirs, sacred animals, and idols of every description; but close beside it was a church for consecration and thirty candidates for confirmation, of whom fourteen were natives. The next day the Bishop was taken to see a school founded by a rich Bengalee baboo, whom Mr. Corrie had almost persuaded to be a Christian, but who had settled down into a sort of general admiration for the beauty of the Gospel, and a wish to improve his countrymen. He had made over the house where the school was kept to the Church Missionary Society, and the staff consisted of an English schoolmaster, a Persian moonshee, and two Hindostanee writing masters, the whole presided over by an English catechist, a candidate for Holy Orders. There were several class rooms, and a large, lofty hall, supported by pillars, where the Bishop examined the 140, who read Persian and English, answered questions in Hindostanee and English, and showed great proficiency in writing, arithmetic, and geography. No objection was made to their reading the New Testament.
Afterwards, when the Bishop looked into a little pagoda, richly carved, and containing an image of Siva, crowned with scarlet flowers, with lamps burning before him, and a painted bull in front, a little boy, one of the brightest scholars in the school, came forward, and showing his Brahminical string, told, in tolerable English, the histories of the deities with which the walls were painted. "This," says the Bishop, "opened my eyes more fully to a danger which had before struck me as possible, that some of the boys brought up in our schools might grow up accomplished hypocrites, playing the part of Christian with us, and with their own people of zealous followers of Brahma, or else that they would settle down in a sort of compromise between the two creeds, allowing that Christianity was the best for us, but that idolatry was necessary and commendable in persons of their own nation." This in fact seems to have been ever since the state of a large proportion of the educated Hindoos. May it be only a transition state!
The street preaching employed by the Serampore community had not been resorted to by the Church Missionary Society, and Bishop Heber decided that in the fanatic population, amid the crowds of bulls, beggars, and sacred apes, it was far wiser not to attempt it; but the missionaries were often sent for to private houses to converse with natives of rank, on their doctrine. One notable Hindoo, Amrut Row, who had at one time been Peishwa of the Mahrattas, who had retired to Benares, used on the feast of his patron god to give a portion of rice and a rupee to every Brahmin and blind or lame person who applied between sunrise and sunset. He had a large garden with four gates, three of which were set open for the three classes of applicants; the fourth served himself and his servants. As each person received his dole, he was shown into the garden, and detained there to prevent his applying twice, but there he enjoyed plenty of shade, water, company, and idols! This day's distribution often amounted to above 50,000 rupees, and his charities altogether were three times as great in the course of every year. He was a good kind man, religious to the best of his knowledge; and just before the Bishop's visit, he had sent a message to Mr. Morris, the clergyman at Sealcote, to call on him in the middle of the next week as he wished to inquire further into Christianity. Alas! before the appointed day Amrut Row was dead, and his ashes were still smoking when the Bishop quitted Benares.
What had become of Henry Martyn's church does not appear, for at Cawnpore he found none, but service was alternately performed in a bungalow and in the riding-school. He went as far north as Oude, and found at Chinear a much larger native congregation than he expected, though the women still retained so much of Eastern customs that they would not even raise their veils when receiving the Holy Communion. Almost all were the converts of the excellent Mr. Corrie, Henry Martyn's friend.
Arriving at Surat, after a journey of ten months, he there embarked for Bombay, where his wife and eldest child came from Calcutta, by sea, to meet him, and thence, after a stay in Ceylon for some weeks, returned to Calcutta, where, in December, he ordained Abdul Messeh, the man who had been won by Henry Martyn's garden preachings. It was a very remarkable ordination, for Father Abraham, the Armenian Suffragan from the Patriarch of Jerusalem, was present, in the black robes of his convent, and laid his hand on the heads of the candidates, and the service was in Hindostanee, whenever Abdul Messeh was individually concerned. Abdul Messeh was a most valuable worker among his countrymen, but he only survived about eighteen months.
In his last letter to the Society for the Propagation of the Gospel, the Bishop records the reception into Bishop's College of Mesrop David, the kinsman of the Armenian Bishop and already a deacon; also of two native youths from Ceylon, one Tamul and one Cingalese. This college, though a work which had none of the romance of adventure about it, afforded the surest and most important means of thoroughly implanting the Gospel, and forming a native priesthood fit for the varying needs of the various people. Nor could such a task be committed to any but superior men. Only such as have abilities that would win them distinction in England, are fit to cope with the difficulties of dealing with intellects quite as argumentative as, and even more subtle than, those of the ordinary level of Englishmen.
Soon after writing this letter, Bishop Heber set forth on what was to prove his last visitation. On the voyage to Madras, he spent much time upon some invalid soldiers who were being sent home, and confirmed one of them on board. Also he devoted himself to comforting a poor lady whose baby died on the voyage, not only when with her in her cabin, but Archdeacon Robinson, his chaplain, could hear him weeping and praying for her when alone in his own.
At Madras, he was lodged in the house of Sir Thomas Munro, the governor, who had done much by the help of his excellent wife to promote all that was good. At Vepery, close at hand, the Bishop found, nearly finished, the first church built in the Gothic style in India. He was greatly delighted with it, and especially that the desk and pulpit had not been allowed to obstruct the view of the altar, which had more dignity than was usual in the churches of 1826. A monstrous pulpit in another little church at Poonamalee, a depot for recruits, and an asylum for pensioners and soldiers' children, he caused to be removed. He had a confirmation at this place, or rather two, for some unexpected candidates presented themselves, and he desired Archdeacon Robinson to examine them, so that they might be confirmed later in the day. Among them was an old pensioner, and a sickly-looking young woman with a little boy, whom the Archdeacon thought too young, and recommended her to keep back for another opportunity. She wept much, and the Bishop said, "Bring them both to me; who knows whether they may live to wish for it again?" The native Christians, poor people employed on the beach, remnants of the old Portuguese Missions, had built a church at their own expense, and, being unable to obtain regular ministrations from their own clergy, begged the Bishop to consecrate their building, and give them a clergyman, and this he hoped to do on his return.