4 A LETTER TO THE HINDÚS. [JAN. a Turkish maid-servant in their family-came over to the truth. They broke off their Mohammedan connexions, and united with him in his new course. They kept the Sabbath-day strictly, and took every opportunity to cultivate the friendship of Christian brethren. Finding himself exposed to persecution from the pasha and others, so that he could not remain with safety at Saloniki, and being anxious to reach some place where he might openly profess his faith in Jesus, he went to Constantinople, where he was kindly received by the Missionaries. After some time his family followed him. Here he soon became known and watched. In order to remove him from Christian society, he was appointed to a situation many miles distant from Constantinople; and, when he appeared indisposed to go, a public order was sent, enjoining his departure the next day. He well knew that to do so would be to forego the hope of following out his convictions, and to place himself in the power of the fanatical Turks. Providentially, on the very morning that he was to leave, an English steamer was ready to start for Smyrna, on board of which he and his family were kindly received, and conveyed in safety to Smyrna, and from thence succeeded in reaching Malta. There he, his wife, sister-in-law, and her child, were baptized by the Rev. I. Lowndes, agent of the British and Foreign Bible Society for Malta and Greece. Some of his answers to questions proposed to him before his baptism are deeply interesting. When asked why he left Mahommedanism to embrace Christianity, his answer was-" In the Mahommedan religion there is nothing that affects and interests the heart; but this I found in Christianity." May Paul's prayers for the ancient Thessalonica Christians, of which his epistles to that church are full, be fulfilled again in these new converts! A LETTER TO THE HINDÚS. Ar a conference of Christian Missionaries of all denominations, held some months ago at Calcutta, it was resolved to issue a monthly letter in English, copies of which might be forwarded, by post or otherwise, to such natives as are familiar with English. This is the first of the series ON THE FOLLY OF ADHERING TO BAD CUSTOMS. My dear Friend— When you open this letter, and begin to read it, you will perhaps be ready to say, "Is not this another attempt to persuade me to embrace Christianity? It will, however, be useless, for I will never forsake the religion of my fathers. How can I, a Hindú, give up the customs which have been observed in this country for thousands of years, and adopt a religion comparatively modern, which would oblige me to forsake our national customs?" Permit me to make a few observations on this subject of giving up old customs. We do not wish you to give up any good custom, because it is old. We are quite ready to acknowledge that an old custom may 1857.] A LETTER TO THE HINDÚS. 5 be a good one; and, if so, we would advise you, by all means, to adhere to it. But do not suppose that every old custom must of necessity be good, so that it would be wrong to forsake it. Distinguish between good and bad customs: adhere to the former, and forsake the latter. Do not say, It is impossible for Hindús to alter their customs; for Hindús certainly have, of late years, forsaken some old customs, and adopted new ones instead. Consider the changes that have been introduced in the matter of dress and household furniture. How many Babús now have chairs, and tables, and bedsteads in their houses? How many have watches, and wear English-made clothes, although their forefathers knew nothing of all these things? How many Hindús now pursue occupations which had never been heard of in this country until within the last fifty years? Fifty years ago, there were no printed Bengali books; and now, thousands and thousands appear annually at Calcutta. Fifty years ago, no Hindú ever thought of learning English, and now there are thousands of them who read, and speak, and write it fluently, and twenty years hence there will be lakhs of them. The Hindús have been in the habit, for many generations past, of travelling either by country-boats, or walking, or in palankíns, or on cow-carts; but now, great changes are introduced even in this matter. Some travel in carriages drawn by horses; some on steamboats; and if you will go and look at the railway that leads from Calcutta to Raneegunje, you will see, every day, hundreds and thousands of Hindús travelling in carriages propelled by steam-engines, although the railway was only opened two years ago. If there was no other proof than this railway, this alone would be quite sufficient to show that Hindús can forsake old customs and adopt new ones. Perhaps you will say, In the things which have just been mentioned, adherence to the old customs would be very injurious, whilst the adoption of the new customs is clearly advantageous. Very true: this is exactly what we wish to urge that you should give up all injurious customs, and adopt advantageous ones in their stead. If you forsake some customs that are injurious, why not forsake all? why will you be your own enemy ? Will you say that it would be a reflection upon your fathers to do so? that it would look as if you thought yourself wiser than they were? You cannot say this, because you have already adopted many customs which were unknown to them. If you get a watch, instead of guessing the time from the position of the sun, as your fathers did, is not this, also, like saying that you are either wiser or more fortunate than they were? But no; by adopting these new customs you do not intend to reflect upon your forefathers at all: you simply maintain your right to forsake that which is injurious, and adopt that which is advantageous to yourself a right which your fathers, if they loved you, would not dispute. Perhaps you will say, that, in temporal things, Hindús may forsake old customs, but that they cannot do it in religious things. This again is not correct. About fifty years ago, thousands of infants were thrown into the sea and drowned at the Saugor melá : no one does it now. About thirty years ago, many widows were annually burnt alive with the bodies of their husbands; but now, most people have ceased to remember that 6 A LETTER TO THE HINDÚS. [JAN. such a custom ever prevailed. Formerly it was thought a very shocking thing to touch the flesh or the hide of a dead cow; but now how many Bráhmans, even wear shoes made of cows' hides, instead of their old wooden sandals? Only a few years ago, no Hindú would have ventured to recommend the marriage of widows; but how many thousands of Hindús, from all parts of India, have lately petitioned Government to make such marriages legal? Do not say, then, that Hindús cannot abandon their old customs which are connected with religion. If you will read your own ancient books, such as the Ramayan and the Mahábhárat, you will find mention made in them of many religious customs, such as the Ashwamedha, that have long ceased to be observed; and you will find that other customs, such as the worship of Kálí and Durga, were not in use then, which are now almost universal among Hindús. We would, then, again say, Examine the old customs of your country. Distinguish the good from the bad, the advantageous from the injurious: keep the good, and forsake the bad. In giving you this advice, we are asking you to seek your own welfare, both temporal and spiritual. You have a right to seek your own welfare. If, from a desire to please others, you ruin yourself, will you not, in the end, regret it, and acknowledge that you were very foolish? It is said, that in a certain country it was a long-established custom that no one should touch the king except his courtiers. Now it happened, one cold morning, that the king, as he sat before the fire to warm himself, approached so near the flame that the extremity of his garment caught fire. At that time none of his courtiers were present: only some ordinary servants were near. These, from fear of violating the custom of the court, not daring to touch the royal person, kept aloof; and the king, from the same fear, did not call them to his assistance. The consequence was, that he was so severely burnt that he died two or three days afterwards. Now, was it not foolish of this king to lose his life rather than forsake the old custom of his court? And would it not be equally foolish in you, rather to ruin yourself than forsake the customs of your forefathers? You will perhaps ask, How can we know that we shall ruin ourselves, by adhering to the customs of our forefathers? or that we shall be saved by believing in Jesus Christ? To this we would answer, Consider this matter carefully. See whether, by Hindúism, you obtain a well-founded hope of happiness after death; and whether, even in this life, it makes your mind happy, and your character and conduct pure? And if you find that Hinduism does not give you peace of mind, purity of heart and life, and a well-founded hope of happiness hereafter, then be ready to forsake Hindúism. Inquire, also, carefully, whether by believing in Jesus Christ, who made an atonement for sin by His own death, you will not obtain peace and purity here, and happiness after death. If you find that Jesus Christ can bestow these blessings, then hesitate not to believe in Him, and to become His disciple.* * "The Calcutta Christian Observer," Aug. 1856, pp. 358–361. THE KAREN PASTOR, THAGHE. In a previous Number* we made mention of a city called Toungoo, on the banks of the Sitang, and about 200 miles from the sea, and the tradition of the Karens in connexion with it, that it had once been their home. In the beginning of 1852 a war broke out between the Burmese and the English, and Rangoon soon fell into the hands of the British; when Sau Quala, convinced that they would take possession of the whole country, wished to proceed forthwith to Toungoo, and commence there Missionary labours. He was persuaded, however, by the American Missionaries, to wait until the war had ended, the country being in a very disturbed state, so that such an attempt could not be made without great danger. The Karens were in much suffering, and, in many of the districts, struggling for life. The chapels of the Christians had been burnt down, their buffaloes and other property taken from them, and their houses consumed. When Bassein was taken, the Burmese officers issued orders that every town and village in the province should be destroyed, the inhabitants driven away, and the country left a desert. How many of them, in this time of tribulation, suffered cruel deaths there are no means of ascertaining; but one instance is on record, in the pages of an American Missionary periodical-that of the pastor Thaghe. It appears that two men, apparently inferior Burmese officers, deliberately plotted the death of the Karen pastor. In the first instance they seized his two sons and a nephew, which, as anticipated, brought him into their presence, to seek the release of his children. They bound him, and led the whole away to the governor of the town to which his village belonged; but on the way they beat him with thirty stripes, and the young men with twenty-five each. When they reached the presence of the governor, Thaghe's persecutor said to him privately, "If you kill him now, you will not get much money. Let him go free for a little while." So he was dismissed on the payment of thirty rupees. Subsequently, the governor went to another part of his district, where he was attacked by a party of Karens, and compelled to retreat. this juncture, Thaghe's old enemy reported that all the Christians were about to rise in rebellion, so the governor ordered their immediate apprehension. Forty, with their pastor, were taken and put in chains. The next day, a few of the chiefs among them were set at liberty, with the promise that if 130 rupees were brought all the prisoners should be dismissed. The money was paid, but the Christians were still retained in confinement. The day following, Thaghe was brought out, and, after beating and torturing him in various ways, they told him that on the payment of 170 rupees he should be set at liberty. He answered that he had no money. They said, "Your Christians give you 100 rupees a year, and you must give it up." He replied, he never received so much. His persecutors then turned to the chiefs again, and said, "If you compassionate your teacher, pay the 170 rupees for him." * December, p. 139. 8 THE KAREN PASTOR, THAGHE. [JAN. This they readily promised to do, and were allowed to go free till they obtained it; but so soon as the money was procured, all the prisoners were removed to another town, and delivered over to a superior officer, denominated, in the narrative, a judge. When Thaghe was brought in, he reviled him, and said, "If thy God be possessed of divine power, let Him deliver thee from thy chain." Thaghe replied, "Should the eternal God not save me in this world, He will in the next." The judge asked, "How dost thou know?" He answered, "The Holy Scriptures say so, and I know of a truth that He will save me." The judge continued, "Through thy skill the white foreigners have made war on our country;" and he then struck him five times with the point of his elbow, after which he increased his irons fourfold. Three or four days more were allowed to elapse, when he was brought again into the presence of the judge, who said to him, "Read now before me from the book of the eternal God, who, thou sayest, will save thee." Thaghe replied, "Were I to read, thou wouldst not listen, but do me evil continually." The judge remarked, "Let the eternal God, and thy Lord Jesus Christ, save thee out of my hands." He then took a stick, as thick as a man's wrist, and struck him thirty blows. After a confinement of two days more, his original persecutor appeared again, and Thaghe asked him what he intended to do with him and the other Christians. "I will kill you all," was the savage reply, and at the same time he kicked him with his heel, as a horse kicks. The man then went to the governor, and said, "My lord, if you will kill all these people I will give you a hundred rupees." The governor took the money, and said, "I cannot endure the future punishment entailed on killing so many persons." After three days the persecutor brought fifty rupees more to the governor, and again requested him to kill all the Christians. The governor replied, "If thou wilt give thy daughter in marriage to my brother here, I will kill them." The condition was complied with; and when he had delivered over his daughter, the governor said, "Now I believe in this man. If any 'children of the white book'-a common epithet for Christians-come up from below, tell me, and I will kill them.' During this time, the judge brought up pastor Thaghe and beat him every two or three days, who said to the judge, "Do not torture me thus. If thou wilt kill me for worshipping God, do it quickly." At this juncture the persecutor, who was absent, sent a report that the English and "the children of the white book" were approaching, and said, "They will rescue the teacher and his disciples. Go, tell the governor to kill the teacher quickly." His messenger went to the governor, and added, "If thou dost not kill the teacher, they will certainly come and rescue him." When the governor received the information, he went to the judge, who had Thaghe brought out immediately from confinement, beaten with sixty blows, and then crucified; reviling him while on the cross, and saying, "Let thy God come and take care of thee." He finally disembowelled him on the cross, shot him with two musket-balls, had him cut in three pieces, and thrown into a hole that was dug for him. When the original instigator of the deed heard of it, he said to the people around, "Say not that he was killed, but that he fell into the water and was drowned." |