Life and Work in Benares and Kumaon, 1839-1877 Part 17

CHAPTER XXVI.

NATIVE CHRISTIANS.

Native Christians form so large and varied a community that right views of them can be obtained only by those who consider its component parts.

In Southern India there are thousands calling themselves Syrian Christians, still more frequently Christians of St. Thomas. Either the Apostle Thomas or some of his spiritual children went to India, and founded a Christian Church. Down through the ages the descendants of these first converts have clung to the profession of Christianity, and have kept up their connexion with their fellow Christians in Western Asia. They have the peculiarities of hereditary Christians exposed to a corrupting moral atmosphere, and possessing limited means of spiritual improvement. We are told that they have made great progress through their intercourse with European missionaries.

In Southern India and Ceylon there is a large body of native Christians, the descendants of the many baptized by Xavier and his companions. Every one who has read the life of Xavier knows how widely he opened the door of the Church; with what facility, to use his own favourite expression, he "made Christians." Many speedily relapsed into heathenism, but a sufficient number remained steadfast to form a large community, and their descendants are reckoned by tens, rather hundreds, of thousands.

There is not--at least there was not a short time ago--any reliable census of their number. Protestant opinion of these native Christians is very unfavourable. It may be prejudiced, and yet it has been expressed by persons who have come into contact with them, who know them well, and who would shrink from doing injustice. Many facts have been stated in support of an unfavourable estimate. The Abbe Dubois condemned them as a scandal to the Christian name, and other Romanists have joined him in confirming the testimony of Protestants.

In Travancore and Tinnevelly, in the far south, there are large native churches, in connexion with the Propagation, Church, and London Missionary Societies, composed of Shanars, a people outside the Hindu pale and greatly despised by them, with a sprinkling of caste people.

When whole villages come over to the profession of Christianity, we generally find a few who may be regarded as true believers in the Lord Jesus Christ, with limited knowledge but genuine faith, while the many, though favourably impressed, simply a.s.sent to the action of their friends and neighbours, and are little changed except in name. They are on the way to a happy change by having come under new and elevating influences.

All over Southern India there are native Christian churches, the work of conversion having proceeded in some cases gradually, individual by individual, while in other cases numbers have been admitted at the same time.

[Sidenote: THE CONVERSION OF NON-ARYAN TRIBES.]

Among the non-Aryan tribes, the Kols and the Santhals, occupying the hills and forests of Central and Eastern India, a great work has been done during the last thirty years. Thousands have been brought into the fold of the Christian Church. In habits, character, and condition, these tribes bear a considerable resemblance to our rude Teutonic ancestors, and they have been brought to the profession of Christianity in a somewhat similar manner; with this difference, that they have not been headed by chiefs in the reception of baptism, and in many cases commanding it. The first converts were the direct fruit of mission labour; their number increased, inspired by zeal they told their countrymen the treasure they had found, and called on them to share it with them. Many listened to their words and accepted their message. The work thus spread from village to village, and from hamlet to hamlet, till it extended to parts of the country never visited by a missionary, and included many who had never seen a missionary's face, in some cases who had never seen a white face. A very dear friend and enterprising missionary, the late Rev. William Jones of Singrowlee, made his way through a wild roadless country to the border of the Kol region, and came to a hamlet where the people were startled by the appearance of a European, as they had never been visited by one before. Though from difference in language their intercourse was limited, they understood each other sufficiently to discover, to their mutual delight, that they had a common faith. The general character of a community formed of a rude people, emerging from fetish and demon worship, can be readily supposed. I suspect the converts made by the monk Augustine and his companions had not a little in their character and conduct to show the pit from which they had been taken; and yet that was the dawning of a day for the Anglian and Saxon race in our country for which we have abundant reason to be thankful. There is no doubt much imperfection in Kol and Santhal converts, but we may well antic.i.p.ate for them a far less clouded day than that which dawned on our forefathers when Augustine went to them.

In Bengal there are two large native Christian communities, one in Krishnagurh in connexion with the Church Missionary Society, and the other in Backergunje connected with the Baptists. In both cases the conversion of individuals has led to numbers avowing themselves the followers of Christ. Where conversion is thus what may be called collective rather than individual, there may be in some a high degree of spiritual life, but the majority simply go with the stream. It will be observed that in the statistics of some missions so many are represented as baptized, so many members of the church, so many adherents, the last cla.s.s often outnumbering the other two. These adherents openly declare their abandonment of idolatry, attend public worship with more or less regularity, call themselves Christians, and are called Christians by others. They may be described as in the outer court of the temple, from which not a few from time to time enter the inner.

In the great Presidency cities, Calcutta, Bombay, and Madras, and their immediate neighbourhood, the native churches connected with Protestant Missions are comparatively small. The members of these churches differ more widely in social position, mental culture, and I think I may add spiritual character, than any other native churches in India. Some of the members are highly educated, have acute and disciplined minds, and have an intimate acquaintance with our language and literature.

Individuals among them have made sacrifices by becoming the followers of Christ, of which the only adequate explanation is that they have come under the power of an all-controlling faith, of the faith which gives the victory over self, the world, and the devil. Persons more established in the faith of Christ than some of these are, more thoroughly a.s.sured that He is the Son of G.o.d and the Saviour of the world, I have never met. In these churches there are degrees of culture and social standing, till we come to unlettered persons in the humblest rank of life, some of whom are, I doubt not, as genuine Christians and as devoted to the Saviour as their brethren of higher social standing and larger mental attainment.

[Sidenote: THE NATIVE CHRISTIANS OF NORTHERN INDIA.]

I now proceed to speak of the native Christians of Northern India, with whom for many years I have been closely a.s.sociated, and of whom I can speak with a measure of confidence.

In the North-Western Provinces, as in other parts of India, we have different cla.s.ses that go under the name of native Christians. Most drummers of native regiments have been Christians, in the sense that they have been baptized persons. Many are descendants of Portuguese, who have gradually become mixed with the lower cla.s.ses of natives, and cannot, except by dress, be distinguished from them, their hue being often darker than that of the people. These Portuguese descendants are numerous all over India, in the South very numerous, and hold very different positions in society, but those I have known in the North have been mainly of the drummer cla.s.s. To these have been added a considerable number of natives, the waifs of native society, who have attached themselves to European regiments as camp-followers, not a few of whom have so separated themselves from their own people that they have found it convenient to profess the Christian faith. I have known individuals of this cla.s.s who bore a good character, and were regular in their attendance on public worship. We had a number of them in our native Christian congregation at Benares, and we had for years a weekly meeting in their quarters. I cannot, however, speak highly of them as a cla.s.s, either as to intelligence or goodness. Not a few went to a place of Christian worship only on Christmas Day, or on the occasion of a marriage or baptism, and their general conduct was no honour to the Christian name. Yet these people are proud of being ranked as Christians. We had a striking ill.u.s.tration of this at Benares. A person died, the son of an English colonel by a Muhammadan wife. I knew the man well. He often called on me, and was eager for discussion. He continually avowed himself a follower of Muhammad. He was never seen in a place of Christian worship, and was often seen in the mosque. When he died, the relatives of his mother made arrangements for the funeral; but the drummers and Christian camp-followers gathered in numbers, went to the magistrate, and claimed the body on the ground that the man had been baptized in infancy. As the result of inquiry it was found that at the father's instance he had been baptized, and on this account the body was made over to the Christians, who carried it to the grave in triumph, as if they had achieved a great victory for their faith, the chaplain of the station reading the funeral service. The native Christians connected with the different missions in Benares for the most part kept aloof.

I have already spoken of orphans and their descendants, and need say nothing more about their character. They form a considerable portion of the native Christian community in the North-West.

[Sidenote: UNWORTHY ADHERENTS.]

All our missions have had accessions from both Hindus and Muhammadans, but chiefly from Hindus. I heartily wish I could say all have joined us from right motives. This I cannot say. It is undeniable that persons have joined us from unworthy motives, some because they have broken with their brethren, others who are pressed by want in hope of support, and others again in antic.i.p.ation of a life of less toil if they can get under the wing of a missionary. There have even been individuals who have made it a trade to be baptized, who have told most plausible stories, have hung on missionaries for a time, and have then set out in quest of new pasture. They remind us of the wild Saxons, who submitted to baptism again and again that they might obtain the white dress given on each occasion to the baptized. Some missionaries have been far more ready than others to administer baptism, but as a rule they have examined candidates closely, have made all possible inquiry, and have baptized them only on obtaining what appeared satisfactory evidence of sincerity. Some who proved most unworthy manifested the greatest apparent earnestness, possessed a considerable degree of knowledge, and were hailed by us as a valuable accession. I narrowly escaped baptizing a man who turned out the leader of a band of thieves. He came to me professing an ardent desire for baptism, paid frequent visits, made marked progress in knowledge, and was well spoken of by persons who said they knew him; but circ.u.mstances occurred to bring suspicion over him, and he suddenly disappeared. Long afterwards we found out that he was a leader of an infamous following.

To give one of many ill.u.s.trations of the way in which persons try to connect themselves with us, I may mention that one day a well-dressed native, mounted on a good horse, rode up to my door. On coming to my room he told me he had come to be baptized, as he was convinced Christ was the Saviour of the world. He was urgent for immediate baptism. Life was uncertain, he might die at any hour, and how could he know he was safe if he did not come under the wing of Christ? I told him if he believed in the Lord Jesus Christ it would be well with him, whether baptized or not, and that I could not baptize him till I should make inquiry and know more about him. It occurred to me that he had a motive for such urgency which I could not discover. I sent for one of the most judicious of our native Christians, and begged him to find out what the object of the man was. He took him away, and soon returned to tell me he had got it all out--that the man had had a violent quarrel with his relatives, and had vowed to bring disgrace on the family by becoming a _Kristan_--a Christian. I recalled the man, and told him he must come to me from another motive and in another temper, if I were to baptize him.

He rode away, and I never saw him afterwards.

[Ill.u.s.tration]

CHAPTER XXVII.

NATIVE CHRISTIANS (Continued).

I suppose there is no community of any extent that has not unworthy members, persons that may be called its excrescence and blots, who have increased its size, as a tumour increases the size of the body, but are actually its weakness and disgrace. Such were the unworthy persons of whom I have been speaking. Very different is the general character of the native Christians connected with the various missions in Northern India. Some of our converts have made sacrifices, by avowing themselves the followers of Christ, to which persons in our country are never called. They have literally left father and mother, houses and lands, wife and children, for the sake of the Lord Jesus Christ. Whatever may have been the position of our converts, they have, as a rule, parted with much which is highly valued by their people. Caste standing, even when the caste is not considered high, secures many advantages, and is greatly prized. Its loss is deemed a dire calamity, and this loss our converts are called to endure. They join a despised and hated community, are called vile apostates, and are charged with the most sordid motives.

I have heard the charge advanced against converts who, to my knowledge, had left their place in native society under the power of the profound conviction that Christ was ent.i.tled to their hearts and lives, though the conviction required of them the most painful sacrifices, and exposed them to the bitterest reproach. During my first years at Benares, one of the catechists of our Mission was a Brahman, who had been baptized by Mr. Ward of Serampore. He was stripped of the property to which he was the heir, of which the annual rental, according to an official doc.u.ment, was 5,000 rupees (500), because he could not perform the funeral rites of his father. His income as catechist was small, but I often heard him charged with the lowest mercenary motives by those who knew not, and did not wish to know, anything about his antecedents. He bore the charge patiently, deeming it an honour to be reproached for his Master. He was far from being a perfect character, but no cloud ever seemed to come over his belief that Jesus was the Saviour of the world. When he was on his death-bed I asked him if he regretted the life of comparative poverty and of great reproach he had led because he had become a Christian. He tried to raise himself on his pillow, and said with an energy that startled me, "If I had a thousand lives, I would give them for Him who died for me." In reference to him and others, the remark was often made by our hearers, "We are willing to listen to you--you are a good man and have kept to your religion; but we do not wish to hear these, for they are apostates."

In all communities there are so many varieties, that the most successful attempt at characterization on the part of those who know them well can only claim an approach to correctness, and must be received with deductions. Those who look at a community from a distance, who know only a few individuals, perhaps know none at all, but judge from what they hear from others, and these deeply prejudiced, are sure to form a very false estimate. When speaking of our native Christians, I have the advantage of long and intimate acquaintance not only with those of our own Mission, but with those of other missions in Northern India, and I think I should understand them better than many who have the most superficial and partial knowledge of them, perhaps do not know them at all, and yet speak of them in depreciating terms.

[Sidenote: THE CHARACTER OF NATIVE CHRISTIANS.]

I cannot speak of our native Christians, even of those who have made great sacrifices, as possessing a lofty character, as marked by signal excellence. We learn from the Epistles of the Apostle Paul he found much which was faulty in his converts, and we need not wonder at the faults which are too manifest in ours. Is there any home minister who is not tried by the conduct of some of his people? Is there any minister or missionary who has not frequent reason to be dissatisfied with himself?

Indian missionaries are sometimes sorely tried by their converts. All around is a low moral tone. Slight, inadequate views of sin prevail.

Truthfulness is praised, but little practised. Our people breathe a tainted atmosphere, and by becoming Christians they do not escape its deleterious effects. While these defects are frankly acknowledged, truth enables me to state, without any misgiving, there is much in our people which is very estimable. Observe their daily life, go with them to their respective businesses, and you will find them with few exceptions diligently pursuing their vocation, and honourably supporting their families. See them at their homes; you will be gladly welcomed, and you will generally find them striving to have everything clean and tidy, and as comfortable as their means permit. You will find the Bible and a few Christian books on their shelves, and you will learn that family worship is largely observed. When conversing with them you are often impressed with their manifest sincerity, with their grat.i.tude for having been brought into the fold of Christ, with the honour conferred on them by bearing His name, much reproached as they are on account of it, and with their desire to walk worthy of their profession. See them in the house of G.o.d, cleanly clad, and as they engage in the different parts of the service you are struck with their devout appearance. Observe them in their intercourse with each other, and you will find much of mutual kindness and helpfulness. Observe them in their intercourse with Hindus and Muhammadans, and you will find that instead of hiding their Christian profession, and being ashamed of it, they glory in it. I have said that missionaries are tried by their converts. I ought in candour to add that converts are sometimes tried by missionaries. Their training has been so different from ours, their position is so different from ours, that it is very difficult for us to understand them thoroughly; and so far as we fail to understand them, we fail in sympathy and in right action towards them.

[Sidenote: FAITHFULNESS TO THE DEATH.]

The native churches pa.s.sed through a fiery ordeal in the Mutiny of 1857, and came out of it in a way which reflected great honour on their Christian constancy. Even those who had the most favourable opinion were not prepared for the readiness shown by them to part with all, to part with life itself, rather than part with their Lord. I cannot say how many were put to death, but we know that thirty-four were killed on the Parade-ground of Furruckabad by order of the Nawab, and seven or eight perished at Cawnpore. In Foxe's "Book of Martyrs" there is not a more striking instance of witnessing to the death for the Lord Jesus than was manifested by Vilayat Ali, in the Chandnee Chauk of Delhi, when, surrounded by infuriated Muhammadans calling on him to recant or die, he declared Christ to be his Saviour and Lord, and when falling under the swords of his enemies uttered with his last breath the prayer of Stephen, "_Lord Jesus, receive my spirit._" The account is furnished by a witness of the scene. There were defections, but if our view be confined to Christians connected with the different missions they were remarkably few, fewer, it is affirmed, than those of Europeans and East Indians. One whom I knew well, though he was not of our Mission, apostatized to save his life, and died most miserably, abandoned by his new fellow-religionists, and tenderly watched by those whom he had left.

Full details of the conduct of the native Christians in that terrible crisis are given by Mr. Sherring in his book, "The Indian Church during the Great Rebellion." This book had, I believe, a considerable circulation when it was published, but like many other good books it has pa.s.sed into oblivion. The information it contains was furnished by persons intimately acquainted with the facts, and is very valuable as proving the genuineness and constancy of native Christian piety. It gives more insight into the real character of the native Christian community than can be obtained by perusal of large volumes full of ordinary mission details. The friends of missions would do good service by seeking its republication.

The loyalty of the native Christians to the British Government, as well as the constancy of their Christian faith, was strikingly shown throughout the Mutiny. This loyalty was maintained amidst much fitted to discourage it in the conduct towards them of Europeans, both official and non-official.

We have seen native Christians in joy and sorrow, in trial and temptation. We have been present at their death-bed, and have heard their words of hope and trust when entering the dark valley. We have had abundant reason to regard them with esteem and love. With many we have had pleasant intercourse, and from our intercourse with some we have received intellectual and spiritual profit. At one time there was a small band of highly-educated native Christians at Benares connected with the different missions. It gave us great pleasure to have them now and then spending an evening with us. They were always ready to start some important subject, and their remarks were stimulating and instructive. I remember more than once our remarking, when they went away, Could we have had a more pleasant and profitable evening if our European brethren had been with us? At the great Missionary Conferences which have been held in recent years the native Christian brethren have taken a prominent part, and both intellectually and spiritually they have been found worthy of standing abreast of their brethren from Europe and America. It must be acknowledged there has been a difficulty at times in adjusting the exact relationship of these highly-educated native brethren to their missionary friends, and there has been in consequence unpleasant jarring; but amidst differences Christian principle has a.s.serted its uniting power, and their ordinary bearing is that of mutual esteem and love.

It may be said, "If native Christians as a community deserve the character you have given them, how is it that people from India speak so much against them?" The explanation can be easily given.

[Sidenote: ALLEGED FAILURE OF CHRISTIANITY.]

There is no part of the mission-field, the South Seas, Africa, the West Indies, China, as well as India, from which persons have not come affirming that the so-called converts are changed in name only; that they are no better than they were, and in many cases worse. Do we not find a.n.a.logous cases nearer home? It is often said of professors of religion--very truly of individuals, very untruly of the cla.s.s--that they are less worthy of trust than avowedly worldly persons. Large communities remarkable for religious zeal, like the people of Wales, are condemned in the face of favourable evidence which seems well authenticated. Persons have even stoutly maintained that Christianity itself has been a failure in its moral influence on the nations. Want of sympathy and antipathy blind the mind to facts, and lead to most erroneous judgments. The great majority of Europeans in heathen countries have no sympathy with missions, and have neither the knowledge nor the spirit indispensable to the formation of a correct judgment.

They hear a loose report of converts from persons who in turn have been told by others what they say, and the report is at once believed and circulated. They have, perhaps, met an unworthy native bearing the Christian name, and he is regarded as a fit representative of the entire community.

It is a common opinion among many of our countrymen in India that Hinduism is as good for Hindus as Christianity is for us, and they cannot conceive why a person should leave the one for the other except from sinister motives. When speaking on one occasion with a lady who regularly attended church, and no doubt deemed herself an excellent Christian, about a native gentleman of high rank, whose kindly temper and courteous demeanour we were both praising, I said, "Would that he were a follower of our Saviour!" She looked surprised, and said, "Do you think so? He is, I think, a better man by remaining as he is." So strong is this feeling with some English people, that a native who calls himself a Christian is regarded by them as on that account a suspicious character. I know a well-educated native Christian who applied for a Government situation. He had good certificates; they were sent in, and when the official to whom he applied came to know he was a Christian--he knew nothing more about him--he threw them aside with the word "_namunzoor_," "not accepted"--the technical term for "rejected." One result of this English dislike to native Christians is that natives have told me that none but missionaries and a few a.s.sociated with them wished them to become Christians; that English people generally wished them to remain Hindus. It can be conceived how great is the stumbling-block thus put in our way. A Church of England missionary of great experience once said to me, "Would that there were no Europeans near us! We might then hope for progress." I am not to vindicate the remark. I mention it to show the effect on the mind of a devoted missionary by English hostility to the conversion of natives. On every side, from European as well as from native society, there is every worldly obstacle to their embracing the Gospel.

[Sidenote: GOVERNMENT OPPOSITION TO THE GOSPEL.]

At one time there were obstacles to the profession of Christianity which do not now exist. When India was being brought under the sway of England, our rulers regarded the Gospel as a disturbing and threatening element, which ought to be carefully excluded. Long after the Christian feeling at home had forced open the door, the Gospel was treated as an intruder to be in every possible way thwarted and disgraced. In ill.u.s.tration of the opposition the Gospel had to encounter, I quote a few sentences from a recently-published volume, "Asiatic Studies, Religious and Social," by Sir Alfred C. Lyall, K.C.B., the present Lieutenant-Governor of the North-West Provinces:--"We disbursed impartially to Hindus, Mussulmans, and Pa.r.s.ees, to heterodox and orthodox, to Juggarnath's Car, and to the shrine of a Muhammadan who had died fighting against infidels, perhaps against ourselves." "The chief officers of the Company in India were so cautious to disown any political connexion with Christianity that they were occasionally reported to have no religion at all." "Up to the year 1831 native Christians had been placed under the strongest civil disabilities by our regulations.... Converts were liable to be deprived not only of property, but of their wives and children; and they seem to have been generally treated as unlucky outcasts, with whom no one need be at any trouble of using any sort of consideration." We are told that they were even forced by Government order to pull the car of Juggarnaut, and severely punished if they refused. According to a parliamentary paper of 1832, "our interference extended over every detail of management: we regulated funds, repaired buildings, kept in order cars and images, appointed servants, and purveyed the various commodities required for use of the paG.o.das." Under home pressure this state of things has gradually given place to neutrality, which, if impartially maintained, is I suppose the only policy open to us in the peculiar circ.u.mstances of India.

I have already said there are very unworthy persons bearing the name of native Christians. To judge our Indian churches by these is as unfair as to judge English Christians in India by Englishmen, of whom, alas!

there are many, soldiers and others, who are notorious for drunkenness and licentiousness. We have even English beggars in India, wretched men, who have drifted out of the army, railway, or other department, and who disgrace our name. Strong men have come whimpering to my door, to whom I have given help, and I have seen them a few hours afterwards--I remember one case well--rolling in the bazaar in beastly drunkenness. It would be as fair to take these men as a specimen of English Christians, as to judge native Christians by persons bearing the name while they disgrace it.

The very acknowledgment of missionaries about the imperfections of their communities, about the utter hollowness of some individuals, has been turned into adverse testimony. In the recent meeting at Exeter Hall to welcome the Madagascar missionaries, Messrs. Cousin and Shaw, Mr.

Cousin, in the course of his very interesting address, said that much of the Christianity of the Malagash was "purely nominal and utterly worthless." I should not at all wonder if some day I found this brought forward as a missionary's acknowledgment that the Christianity of the Malagash is purely nominal and utterly worthless, and that missions in Madagascar, as elsewhere, had been a failure.

[Sidenote: THE SUPPORT OF NATIVE CHRISTIANS.]

The support of native Christians has sorely tried and perplexed missionaries. They have been desirous, on the one hand, of holding out no inducement to persons to join them from unworthy motives; and on the other they have felt that persons thrust out of their caste and employment, and not infrequently from their family, had claims on help, with which every Christian feeling bound them to comply. Persons able to work have never been allowed to live in idleness, but the difficulty has been to find suitable work. In some missions, when persons have shown an aptness for domestic service they have been trained to it. In a number of missions trades have been started, and have been carried on for a longer or shorter period, with more or less success; but, as a rule, the relation of employer and employed does not accord well with the relation of pastor and people. The difficulty continues, and will no doubt continue, but it is decreasing every year. When travelling down through Northern India in 1877 we found Christians in every place at which we stopped, and we learned they were supporting themselves in various modes, in printing offices, bookbinding establishments, railways, and public offices. A number were in domestic service. I wish fewer were thus employed. When anything goes wrong in a house the Hindu and Muhammadan servants are sure to blame the Christians; masters and mistresses look for more from them than can be reasonably expected, and they no doubt are apt to fall into the well-known and objectionable habits of the cla.s.s. The more capable of the native Christians, the higher in character and education, are for the most part employed as teachers, catechists, and native preachers. A few have risen to responsible and lucrative positions in civil life. A native Christian from Bengal held for some years, to the great satisfaction of both Europeans and natives, the office of Postmaster of Benares. He and his wife were members of our native church. Another member of our church for a time was the Inspector of Post-offices in the Benares district.

I believe in every mission in the North-West native Christians contribute regularly to the support and diffusion of the Gospel, and, considering their means, their contributions are liberal. I remember hearing years ago of a native church in Calcutta agreeing, without a dissentient voice, to give a month's salary for the erection of their new church building--an act of liberality which has been seldom equalled in our country.