than I have ever done before. My Bengali dictionary is finished at press. I intend to send you a copy of it by first opportunity, which I request you to accept as a token of my unshaken friendship to you. I am now obliged, in my own defence, to abridge it, and to do it as quickly as possible, to prevent another person from forestalling me and running away with the profits. "On Lord's day I preached a funeral sermon at Calcutta for one of our deacons, who died very happily; administered the Lord's Supper, and preached again in the evening. It was a dreadfully hot day, and I was much exhausted. Yesterday the rain set in, and the air is somewhat cooled. It is still uncertain whether Brothers Judson and Price are living. There was a report in the newspaper that they were on their way to meet Sir Archibald Campbell with proposals of peace from the Burman king; but no foundation for the report can be traced out. Living or dead they are secure. On hearing of the death of Dr. Ryland, he wrote: "There are now in England very few ministers with whom I was acquainted. Fuller, Sutcliff, Pearce, Fawcett, and Ryland, besides many others whom I knew, are gone to glory. My family connections also, those excepted who were children when I left England, or have since that time been born, are all gone, two sisters only excepted. Wherever I look in England I see a vast blank; and were I ever to revisit that dear country I should have an entirely new set of friendships to form. I, however, never intended to return to England when I left it, and unless something very unexpected were to take place I certainly shall not do it. I am fully convinced I should meet with many who would show me the utmost kindness in their power, but my heart is wedded to India, and though I am of little use I feel a pleasure in doing the little I can, and a very high interest in the spiritual good of this vast country, by whose instrumentality soever it is promoted." By 1829 the divinity faculty of the College had become so valuable a nursery of Eurasian and Native missionaries, and the importance of attracting more of the new general tion of educated Hindoos within its influence had become so apparent that Oriental gave place to English literature in the curriculum. Mr. Rowe, as English tutor, took his place in the staff beside Dr. Carey, Dr. Marshman, Mr. Mack, and Mr. John Marshman. Hundreds of native youths flocked to the classes. Such was the faith, such the zeal of Carey, that he continued to add new. missions to the ten of which the college was the life-giving centre; so that when he was taken away he left eighteen, under eleven European, thirteen Eurasian, seventeen Bengali, two Hindostani, one Telugoo, and six Arakanese missionaries. When Mr. David Scott, formerly a student of his own in Fort William College, and in 1828 Commissioner of Assam (then recently annexed to the empire), asked for a missionary, Carey's importunity prevailed with his colleagues only when he bound himself to pay half the cost by stinting his personal expenditure. Similarly it was the generous action of Mr. Garrett, when judge of Burisal, that led him to send the best of his Serampore students to found that afterwards famous mission. Having translated the Gospels into the language of the Khasias in the Assam hills, he determined in 1832 to open a new mission at the village of Cherra, which the Serampore Brotherhood were the first to use as a sanitarium in the hot season. For this he gave up £60 of his Government pension and Mr. Garrett gave a similar sum. He sent another of his students, Mr. Lisk, to found the mission, which prospered until it was transferred to the Welsh Calvinists, who have made it the centre of extensive and successful operations. Thus the influence of his middle age and old age in the Colleges of Fort William and of Serampore combined to make the missionary patriarch the father of two bands-that of the Society and that of the Brotherhood. Dr. Carey's last report, at the close of 1832, was a defence of what has since been called, and outside of India and of Scotland has too often been misunderstood as, educational missions or Christian Colleges. To a purely divinity college for Asiatic Christians he preferred a divinity 1834-1883] THE SERAMPORE COLLEGE 353 faculty as part of an Arts and Science College,1 in which the converts study side by side with their inquiring countrymen, the inquirers are influenced by them as well as by the Christian teaching and secular teaching in a Christian spirit, and the Bible consecrates the whole. The Free Church of Scotland has, alike in India and Africa, proved the wisdom, the breadth, and the spiritual advantage of Carey's policy. When the Society opposed him, scholars like Mack from Edinburgh and Leechman from Glasgow rejoiced to work out his Paul-like conception. When not only he, but Dr. Marshman, had passed away Mack bravely held aloft the banner they bequeathed, till his death in 1846. Then John Marshman, who in 1835 had begun the Friend of India as a weekly paper to aid the College, trans-` ferred the mission to the Society under the Rev. W. H. Denham. When in 1854 a new generation of the English Baptists accepted the College also as their own, it received a Principal worthy to succeed the giants of those days, the Rev. John Trafford, M.A., a student of Foster's and of Glasgow University. For twenty-six years he carried out the principles of Carey in all things, save that, when Serampore became one of the colleges of the Calcutta University, the Society would not apply for the same grant in aid from Government which other Nonconformist colleges enjoy. The result was that after Mr. Trafford's retirement the college of Carey and Marshman ceased with the year 1883, and in the same building a purely native Christian Train 1 In 1834, the year Carey died, there were in the college ten European and Eurasian students learning Hebrew, Greek, Latin, Bengali, mathematics, chemistry, mental philosophy, and history (ancient and ecclesiastical). There were forty-eight resident native Christians and thirty-four Hindoos, sons of Brahmans chiefly, learning Sanskrit, Bengali, and English. "The Bengal language is sedulously cultivated. The Christian natives of India will most effectually combat error and diffuse sounder information with a knowledge of Sanskrit. The communication, therefore, of a thoroughly classic Indian education to Christian youth is deemed an important but not always an indispensable object." 2 A ing Institution took its place. There, however, the many visitors from Christendom still find the library and museum; the bibles, grammars, and dictionaries; the natural history' collections, and the Oriental MSS.; the Danish charter, the royal portraits, and the British treaty; as well as the native Christian classes, all of which re-echo William Carey's appeal to posterity. CHAPTER XV CAREY'S LAST DAYS 1830-1834 The college and mission stripped of all their funds-Failure of the six firms for sixteen millions-Carey's official income reduced from £1560 to £600-His Thoughts and Appeal published in England-His vigour at seventy-Last revision of the Bengali Bible-Final edition of the Bengali New Testament-Carey rejoices in the reforms of Lord William Bentinck's Government-In the emancipation of the slaves—Carey sketched by his younger contemporaries-His latest letters and last message to Christendom-Visits of Lady William Bentinck and Bishop Daniel Wilson-Marshman's affection and promise as to the garden-The English mail brings glad news a fortnight before his death-His last Sabbath-He dies-Is buried-His tomb among his converts-His will-The Indian press on his poverty and disinterestedness-Dr. Marshman and Mack, Christopher Anderson and John Wilson of Bombay on his character-His influence still as the founder of missions-Dr. Cox and Robert Hall on Carey as a man-Scotland's estimate of the father of the Evangelical Revival and its foreign missions. THE last days of William Carey were the best. His sun went down in all the splendour of a glowing faith and a burning self-sacrifice. Not in the penury of Hackleton and Moulton, not in the hardships of Calcutta and the Soondarbans, not in the fevers of the swamps of Dinajpoor, not in the apprehensions twice excited by official intolerance, not in the most bitter sorrow of all-the sixteen years' persecution by English brethren after Fuller's death, had the father of modern missions been so tried as in the years 1830-1833. Blow succeeded blow, but only that the |