After failing his Baptist missionary career, William Carey came to India in 1793 for Indigo plantation.
William Carey failed to convert even 100 heathens in Calcutta due to his inability to speak Bengali.
“In England, episcopal tyranny succeeded to popish cruelty, which, in the year 1620, obliged many pious people to leave their native land and settle in America; these were followed by others in 1629, who laid the foundations of several gospel churches, which have increased amazingly since that time, and the Redeemer has fixed his throne in that country, where but a little time ago, Satan had universal dominion”. ( An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens by William Carey, 1892)
William Carey: Indigo Planter and Missionary
William Carey, born in 1761, ventured to India in 1793 at the age of 32, not as a missionary but as an indigo planter, after an unsuccessful Baptist missionary career. His establishment for indigo plantation was situated in the Hoogly District, particularly in Serampore, within present-day West Bengal, India. We do not have more information about him apart from the book “Life of William Carey” by George Smith, which was published over 50 years after Carey’s passing, in 1887.
Additionally, Carey operated an indigo factory in the Medinipur district until 1799, marking a significant period in his endeavors as an indigo planter in India.
William Carey’s Personal Trials and Missionary Ventures
During William Carey’s time in Medinipur, his family faced immense hardship. Tragically, his son Peter succumbed to dysentery, adding to the burden of stress on the family. This series of adversities led to his wife, Dorothy, experiencing a nervous breakdown from which she never recovered, ultimately leading to her passing in 1807. Furthermore, Carey encountered significant losses in his indigo business, prompting a pivotal shift towards missionary activities in Serampore.
In May 1799, William Ward, Hannah, and Joshua Marshman arrived from England to join Carey in his missionary endeavors. Carey struggled to attain proficiency in the Bengali language, despite studying under Brahmins. His attempts to learn Sanskrit from Pandit Madan Mohan also met with challenges, as he reportedly faced refusal or failed to acquire the language.
Facing financial constraints, Carey sought employment at the newly opened Fort William College and was appointed as a Bengali teacher in 1801. In 1808 Carey married for the second time ( who died in 1821). In 1823 he married Grace Hughes for the third. Cary died in 1834, inside the College Campus. His Serampore Mission Press published several Books.
The Danish Influence in Serampore
In 1755, the Danish Asiatic Company ventured into Bengal with a focus on procuring silk, cotton, spices, indigo, and saltpetre. This initiative led to an agreement with the Mughal governor of Bengal, wherein the company received permission to establish a trading station in Serampore. In return, they were required to pay taxes on their trade and uphold law and order in the area. Despite the Danes naming the trading station Frederiksnagore after King Frederik V of Denmark, it continued to be referred to by its local name – Serampore or Srirampur, associated with the deity Ram. While the neighboring towns were under the control of French and British trading companies, the initial Danish settlement comprised modest clay houses and was considered the least significant European trading station along the river. Nevertheless, Serampore rapidly evolved into a diverse and multicultural town, reflecting the far-reaching influence of the Danish presence. In 1777, the administration of Serampore was transferred from the Danish Asiatic Company to the Danish Crown.
Expansion and Industrialization of Serampore
The town of Serampore, nestled in Bengal, experienced significant transformations following the British acquisition of both Serampore in Bengal and Tranquebar in South India from Denmark in 1845.
With the British takeover, Serampore evolved into an industrial hub, spurred by the introduction of railroad infrastructure and the establishment of large factories. These factories became instrumental in harnessing the labor force, attracting migrant workers from various regions of India. These workers sought employment opportunities within the burgeoning industrial landscape of Serampore, which encompassed the production of sackcloth from jute fibers and machine-made cotton.
As a result, the convergence of British influence and industrial development propelled Serampore into a new era, characterized by its emergence as a pivotal industrial town with a diverse workforce and a focus on textile and jute-based production.
Printing Press in Bengal
It is important to note the significant contributions of various printing presses to the literary and informational landscape in Bengal. The establishment of the first printing press in Bengal by Mr. Andrews at Hooghly in 1778 marked the inception of a pivotal era in the dissemination of written material. After this milestone, James Augustus Hickey founded the Bengal Gazette Press in 1780, which notably produced the controversial Bengal Gazette, also known as Hickey’s Gazette. In 1784, Francis Gladwin established the Calcutta Gazette Press, responsible for publishing the official government gazette and a substantial portion of the East India Company’s printing.
The proliferation of printing presses in the latter part of the eighteenth century underscored the growing significance of printed material in Bengal. Additional notable establishments included the Calcutta Chronicle Press, the Post Press, Ferris and Company, and Rozario and Company, indicative of the burgeoning print industry in the region. By 1825-26, the presence of approximately forty presses in Calcutta reflected the thriving nature of the printing industry.
Furthermore, specific presses such as Lavandier’s press at Bow Bazaar, Pearce’s press at Entally, and Ram Mohan Roy’s Unitarian Press on Dhurrumtollah contributed significantly to the diverse fabric of the printing landscape, each offering unique contributions to the literary and cultural milieu. Additionally, Baburam’s Sanskrit Yantra at Kidderpore, established in 1806-7, specialized in the printing of Hindi and Sanskrit books in Devanagari types, presenting a distinct niche within the realm of printed literature. The notable establishments of Munshi Hedayetullah’s Mohammadi Press at Mirzapore, the Hindustanee Press, and the College Press also enriched the tapestry of printing endeavors, each fulfilling specific printing needs within the vibrant literary and scholarly environment.
The Danish Missionaries and Serampore
In 1799, under the permission of Ole Bie, the Danish head of Serampore, British Baptists were granted the opportunity to reside in Serampore. The primary objective of these missionaries was the conversion of the Bengalis to Christianity. Collaborating with Brahmin translators and educators, the missionaries established a pioneering printing house. This institution played a pivotal role in the printing of numerous Indian and other Asian languages, facilitated by the expertise of Brahmin Scholars. The publications ranged from the Bible to ancient Hindu texts, modern Indian literature, and local language newspapers.
Notably, Bengali Brahmins, who acquired proficiency in English and other foreign languages with the help of Europeans, undertook the task of translating the Bible into Bengali. The translations produced by these scholars continue to be revered for Sunday readings in Bengali and Hindi churches. Some of these works were published by Serampore Mission Press.
The historical significance of St. Olav’s Church in Serampore is deeply intertwined with the legacy of Norwegian Ole Bie, who served as the head of the Danish administration in Serampore. The church, inaugurated in 1806, played a vital role in catering to a small Bengali congregation for over two centuries, until 2000. It is noteworthy that the wooden roof beams of the church succumbed to termite damage, prompting a comprehensive restoration effort in 2016.
Furthermore, it is intriguing to observe that William Carey, despite his role in establishing Serampore College in 1818 (Actually, it was established by the Danish Baptist Mission), was never called upon to deliver a sermon at St. Olav’s Church or the Old Mission Church of Kolkata, which was constructed in 1770, or any Church in Kolkata.
The Early Life and Transformation of William Carey
William Carey’s journey began in the quiet village of Paulerspury, Northamptonshire, England, where he was born in 1761. His formative years were shaped by the humble surroundings of the village, and at the tender age of eight, his father enrolled him in a shoe factory, where Carey acquired the art of shoemaking.
In 1781, Carey entered a new chapter of his life as he married Dorothy Plackett at the Church of St. John the Baptist in Piddington. At this point, Carey remained dedicated to his craft as a shoemaker, while his bride, Dorothy, had no formal education.
It was on the 5th of October, 1783, that William Carey underwent a significant transformation. Baptized for the first time by Ryland, Carey made a profound commitment to the Baptist denomination. Subsequently, Carey deepened his involvement with the Baptist church and became an active participant in a Bible reading group. It was within this setting that he embarked on the journey of learning to read the Bible in English, specifically from the King James Version, under the guidance of church missionaries.
William Carey’s Educational Background
William Carey’s linguistic accomplishments have been a subject of doubt and curiosity for many Indian minds. His journey from an ordinary shoemaker to a renowned linguistic scholar and missionary indeed raises questions about the source of his linguistic knowledge and expertise.
It is indeed doubtful that Carey, while working as a cobbler, developed proficiency in Greek and Hebrew, languages traditionally associated with scholarly pursuits and academic training. The circumstances surrounding his acquisition of knowledge in these languages remain shrouded in mystery, prompting further inquiry into the origins of his linguistic education.
Moreover, Carey’s attainment of a doctoral degree in any subject is a topic that has led to speculation and discussion. The absence of documented evidence or an established educational background supporting the conferral of a doctoral degree raises questions about his academic credentials.
Similarly, the rapid transition from a cobbler to a Baptist missionary, and subsequently to an Indian linguist proficient in Sanskrit, Bengali, Hindi, and other languages, without apparent formal training, continues to haunt the Indian readers. The absence of a conventional educational foundation or explicit records detailing Carey’s linguistic education adds a layer of doubt to his linguistic journey.
The Significance of Brahmin Scholarship and Indian Response to Missionaries
The profound legacy of Brahmin scholarship in India is deeply rooted in rigorous training and scholarly pursuits, with language proficiency often linked to the study of the Vedas or Panini’s Sanskrit Grammar. This traditional approach underscores the esteemed position of Brahmin learning and the meticulous process involved in acquiring linguistic expertise.
In the context of missionaries visiting India and disseminating reports about Indians and Sanatan Dharma, in response to fraudulent reports, Hindus demonstrate a reserved attitude, choosing to either withhold a direct response or extend compassion and understanding towards the missionaries.
Reevaluating William Carey’s Missionary Work
It is essential to reevaluate William Carey’s missionary work and the impact of his endeavors in the Indian subcontinent. There are allegations regarding Carey’s superficial understanding of India and Sanatan Dharma, with specific emphasis on his purported concocted stories about bride burning. Moreover, the characterization of Carey as a cobbler without the ability to transcend his background and the assertion of his failed missionary efforts in Bengal necessitate a comprehensive examination.
Notably, Carey’s purported teachings and his role as a missionary have drawn skepticism, with suggestions that his missionary training under Baptist missionaries aimed at converting Bengalis yielded substantial shortcomings. These contentions prompt a critical review of Carey’s missionary initiatives and their reception among the Bengali populace, shedding light on the complexities inherent in his interaction with Indian society.
By
Tanmoy Bhattacharyya (Advocate)
Date: 20/08/2024
The author studied theology at Bishop’s College, Kolkata, and holds a PhD in Old Testament
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