Things as They Are Part 2

But first I had to talk to the men. They were regular Caste Hindus; courteous--for they have had no cause to fear the power of the Gospel--yet keen and argumentative. One of them had evidently read a good deal. He quoted from their cla.s.sics; knew all about Mrs. Besant and the latest pervert to her views; and was up in the bewildering tangle of thought known as Hindu Philosophy. "Fog-wreaths of doubt, in blinding eddies drifted"--that is what it really is, but it is very difficult to prove it so.

One truth struck him especially--Christianity is the only religion which provides a way by which there is deliverance from sin _now_. There is a certain system of philosophy which professes to provide deliverance in the future, when the soul, having pa.s.sed through the first three stages of bliss, loses its ident.i.ty and becomes absorbed in G.o.d; but there is no way by which deliverance can be obtained here and now. "Sin shall not have dominion over you"--there is no such line as this in all the million stanzas of the Hindu cla.s.sics. He admitted this freely, admitted that this one tenet marked out Christianity as a unique religion; but he did not go on further; he showed no desire to prove the truth of it.

After this they let us go to the women, who had all this time been watching us, and discussing us with interest.

Once safely into their inner room, we sat down on the floor in the midst of them, and began to make friends. There was a grandmother who had heard that white people were not white all over, but piebald, so to speak; might she examine me? There were several matronly women who wanted to know what arrangements English parents made concerning their daughters' marriages. There were the usual widows of a large Indian household--one always looks at them with a special longing; and there was a dear young girl, in a soft blue seeley (Tamil dress), her ears cl.u.s.tered about with pearls, and her neck laden with five or six necklets worth some hundreds of rupees. She was going to be married; and beyond the usual gentle courtesy of a well-brought-up Tamil girl, showed no interest in us. Almost all the women had questions to ask. On the track it is different; they have already satisfied their lawful curiosity concerning Missie Ammals; but here they have not had the chance; and if we ignore their desires, we defeat our own. They may seem to listen, but they are really occupied in wondering about us. We got them to listen finally, and left them, cheered by warm invitations to return.

Then we thought of the poor proud Brahmans, and hoping that, perhaps, in the interval they had inquired about us, and would let us in, we went to them again. We could see the fair faces and slender forms of the younger Brahman women standing in the shadow behind their verandah pillars, and some of them looked as if they would like to let us in, but the street had not relented; and a Brahman street is like a house--you cannot go in unless you are allowed.

There was one kind-faced, courtly old man, and he seemed to sympathise with us, for he left the mocking group of men, and came to see us off; and then, as if to divert us from the greater topic, he pointed to one of the mountains, a spur of the G.o.d King's mountain, famous in all South India, and volunteered to tell me its story. We were glad to make friends with him even over so small a thing as a mountain; but he would speak of nothing else, and when he left us we felt baffled and sorry, and tired with the tiredness that comes when you cannot give your message; and we sat down on a rock outside the Brahman street, to wait till the Band Sisters gathered for the homeward walk.

It was sunset time, and the sky was overcast by dull grey clouds; but just over the Brahman quarter there was a rift in the grey, and the pent-up gold shone through. It seemed as if G.o.d were pouring out His beauty upon those Brahmans, trying to make them look up, and they would not. One by one we saw them go to their different courtyards, where the golden glow could not reach them, and we heard them shut their great heavy doors, as if they were shutting Him out.

In there it was dark; out here, out with G.o.d, it was light. The after-glow, that loveliest glow of the East, was shining through the rent of the clouds, and the red-tiled roofs and the scarlet flowers of the Flame of the Forest, and every tint and colour which would respond in any way, were aglow with the beauty of it. The Brahman quarter was set in the deep green of shadowy trees; just behind it the mountains rose outlined in mist, and out of the mist a waterfall gleamed white against blue.

We spent Afternoon Number Three in the Village of the Warrior, a lonely little place, left all by itself on a great rough moorland--if you can call a patch of bare land "moor" which is dest.i.tute of heather, and grows palms and scrub in clumps instead. It took us rather a long time to get to it, over very broken ground on a very hot day; but when we did get there we found such a good opening that we forgot about our feelings, and entered in rejoicing. There were some little children playing at the entrance to the village, and they led us straight to their own house, making friends in the most charming way as they trotted along beside us. They told us their family history, and we told them as much of ours as was necessary, and they introduced us to their mothers as old acquaintances. The mothers were indulgent, and let us have a room all to ourselves in the inner courtyard, where a dozen or more children gathered and listened with refreshing zest. _They_ understood, dear little things, though so often their elders did not.

Then the mothers got interested, and sat about the door. The girls were with me. (We usually divide into two parties; the elder and more experienced Sisters go off in one direction, and the young convert-girls come with me.) And before long, Jewel of Victory was telling out of a full heart all about the great things G.o.d had done for her. She has a very sweet way with the women, and they listened fascinated. Then the others spoke, and still those women listened. They were more intelligent than our audience of yesterday; and though they did not follow nearly all, they listened splendidly to the story-part of our message. In the meaning, as is often the case, their interest was simply nil.

But we were sorry, and I think so were they, when a commotion outside disturbed us, and we were sorrier when we knew the cause. The village postman, who only visits these out-of-the-way places once a week, had appeared with a letter for the head of the house. One of the men folk had read it. It told of the death of the son in foreign parts--Madras, I think--and the poor old mother's one desire was to see us out of the room. She had not liked to turn us out; but, as the news spread, more women gathered clamouring round the door; and the moment we left the room empty, in they rushed, with the mother and the women who had listened to us, and flinging themselves on the floor, cried the Tamil cry of sorrow, full of a pathos of its own: "Ai-yo! Ai-yo!

Ai-Ai-yo!"

It was sad to leave them crying so, but at that moment we were certainly better away. The children came with us to the well outside the village, and we sat on its wall and went on with our talk. They would hardly let us go, and begged us to come back and "teach them every day," not the Gospel--do not imagine their little hearts craved for that--but reading and writing and sums! As we drove off some of the villagers smiled and salaamed, and the little children's last words followed us as far as we could hear them: "Come back soon!"

Sometimes, as now, when we come to a new place, we dream a dream, dream that perhaps at last it may be possible to win souls peacefully. Perhaps these courteous, kindly people will welcome the message we bring them when they understand it better. Perhaps homes need not be broken up, perhaps whole families will believe, or individual members believing may still live in their own homes and witness there. Perhaps--perhaps--! And s.n.a.t.c.hes of verse float through our dream--

"Oh, might some sweet song Thy lips have taught us, Some glad song, and sweet, Guide amidst the mist, and through the darkness, Lost ones to Thy feet!"

It sounds so beautiful, so easy, singing souls to Jesus. And we dream our dream.

Till suddenly and with violence we are awakened. Someone--a mere girl, or a lad, or even a little child--has believed, has confessed, wants to be a Christian. And the whole Caste is roused, and the whole countryside joins with the Caste; and the people we almost thought loved us, hate us. And till we go to the next new place we never dream that dream again.

CHAPTER III

Humdrum

"A missionary's life is more ordinary than is supposed. Plod rather than cleverness is often the best missionary equipment."

_Rev. J. Heywood Horsburgh, China._

"Truly to understand the facts of work for Christ in any land, we must strip it of all romance, and of everything which is unreal."

_Miss S. S. Hewlett, India._

THERE have been times of late when I have had to hold on to one text with all my might: "It is required in stewards that a man be found _faithful_." Praise G.o.d, it does not say "successful."

One evening things came to a climax. We all spent a whole afternoon without getting one good listener. We separated as usual, going two and two to the different quarters of a big sleepy straggly village. Life and I went to the potters. Life spoke most earnestly and well to an uninterested group of women. After she had finished one of them pointed to my hat (the only foreign thing about me which was visible--oh that I could dispense with it!). "What is that?" she said. Not one bit did they care to hear. One by one they went back to their work, and we were left alone.

We went to another quarter. It was just the same. At a rest-house by the way I noticed a Brahman, and went to see if he would listen. He would if I would talk "about politics or education, but not if it was about religion." However, I did get a chance of pleading with him to consider the question of his soul's salvation, and he took a book and said he would read it at his leisure. And then he asked me how many persons I had succeeded in joining to my Way since I began to try. It was exactly the question, only asked in another form, which the devil had been pressing on me all the afternoon. After this he told me politely that we were knocking our heads against a rock; we might smash our heads, but we never would affect the rock.

"Rock! Rock! when wilt thou open?" It is an old cry; I cried it afresh.

But the Brahman only smiled, and then with a gesture expressing at once his sense of his own condescension in speaking with me, and his utter contempt for the faith I held, motioned to me to go.

Outside in the road a number of Hindus were standing; some of them were his retainers and friends. I heard them say, as I pa.s.sed through their midst, "Who will fall into the pit of the Christian Way!" And they laughed, and the Brahman laughed. "As the filth of the world, the offscouring of all things, unto this day."

We walked along the road bordered with beautiful banyan trees. We sat down under their shade, and waited for what would come. Some little children followed us, but before we could get a single idea clearly into their heads a man came and chased them away. "It is getting dark," he said. "They are only little green things; they must not be out late." It was broad daylight then, and would be for another hour. Some coolies pa.s.sing that way stopped to look at us; but before they had time to get interested they too remarked that darkness was coming, and they must be off, and off they went.

We were left alone after that. Within five minutes' walk were at least five hundred souls, redeemed, but they don't know it; redeemed, _but they don't want to know it_. Sometimes they seem to want to know, but however tenderly you tell it, the keen Hindu mind soon perceives the drift of it all--Redemption must mean loss of Caste. One day last week I was visiting in the Village of the Red Lake. Standing in one of its courtyards you see the Western Ghauts rising straight up behind. The Red Lake lies at the mountain foot; we call it Derwent.w.a.ter, but there are palms and bamboos, and there is no Friar's Crag.

That afternoon I was bound for a house in the centre of the village, when an old lady called me to come to her house, and I followed her gladly. There were six or eight women all more or less willing to listen; among them were two who were very old. Old people in India are usually too attached to their own faith, or too utterly stupid and dull, to care to hear about another; but this old lady had been stirred to something almost like active thought by the recent death of a relative, and she felt that she needed something more than she had to make her ready for death. She was apparently devout. Ashes were marked on her brow and arms, and she wore a very large rosary. It is worn to acc.u.mulate merit. I did not refer to it as I talked, but in some dim way she seemed to feel it did not fit with what I was saying, for, with trembling hands, she took it off and threw it to a child. I hoped this meant something definite, and tried to lead her to Jesus. But as soon as she understood Who He was, she drew back. "I cannot be a disciple of your Guru, here," she said; "would my relations bear such defilement?"

Being a Christian really meant sooner or later leaving her home and all her people for ever. Can you wonder an old lady of perhaps seventy-five stopped at that?

The little children in the Village of the Warrior are not allowed to learn. The men of the place have consulted and come to the decision. The chill of it has struck the little ones, and they do not care to run the chance of the scolding they would receive if they showed too much interest in us. The mothers are as friendly as ever, but indifferent.

"We hear this is a religion which spoils our Caste," they say, and that is the end of it. In the great house of the Temple Village they listened well for some weeks. Then, as it gradually opened to them that there is no Caste whatever in Christianity, their interest died.

How much one would like to tell a different story! But a made-up story is one thing and a story of facts is another. So far we have only found two genuine earnest souls here. But if those two go on--! Praise G.o.d for the joy on before!

We went again to the potters' village and sat on the narrow verandah and talked to a girl as she patted the pots into shape underneath where the wheel had left an open place. She listened for awhile; then she said, "If I come to your Way will you give me a new seeley and good curry every day?" And back again we went to the very beginning of things, while the old grandfather spinning his wheel chuckled at us for our folly in wasting our time over potters. "As if _we_ would ever turn to your religion!" he said. "Have you ever heard of a potter who changed his Caste?"

Caste and religion! They are so mixed up that we do not know how to unmix them. His Caste to the potter meant his trade, the trade of his clan for generations; it meant all the observances bound up with it; it meant, in short, his life. It would never strike him that he could be a Christian and a potter at the same time, and very probably he could not; the feeling of the Caste would be against it. Then what else could he be? He does not argue all this out; he does not care enough about the matter to take the trouble to think at all. He has only one concern in life--he lives to make pots and sell them, and make more and sell them, and so eat and sleep in peace.

But the girl had the look of more possibility; she asked questions and seemed interested, and finally suggested we should wait till she had finished her batch of pots, and then she would "tell us all her mind."

So we waited and watched the deft brown hands as they worked round the gaping hole till it grew together and closed; and at last she had finished. Then she drew us away from the group of curious children, and told us if we would come in three days she would be prepared to join our Way and come with us, for she had to work very hard at home, and her food was poor and her seeley old, and she thought it would be worth risking the wrath of her people to get all she knew we should give her if she came; and this was all her mind.

She had touched a great perplexity. How are we to live in India without raising desires of this sort? It is true the Brahmans look down upon us, and the higher Castes certainly do not look up, but to the greater number of the people we seem rich and grand and desirable to cultivate.

The Ulterior-Object-Society is a fact in South India. We may banish expensive-looking things from our tables, and all pictures and ornaments from our walls, and confine ourselves to texts. This certainly helps; there is less to distract the attention of the people when they come to see us, and we have so many the fewer things to take care of--a very great advantage--but it does not go far towards disillusioning them as to what they imagine is our true position. We are still up above to them; not on a level, not one of themselves.

The houses we live in are airy and large, and they do not understand the need of protection from the sun. The food we eat is abundant and good, and to them it looks luxurious, for they live on rice and vegetable curry, at a cost of twopence a day. Our walls may be bare, but they are clean, and the texts aforesaid are not torn at the corners; so, whatever we say, we are rich.

Identification with the people whom we have come to win is the aim of many a missionary, but the difficulty always is the same--climate and customs are dead against it; how can we do it? George Bowen struck at English life and became a true Indian, so far as he could, but even he could not go all the way. No matter how far you may go, there is always a distance you cannot cover--yards or inches it may be, but always that fatal hiatus. We seem so undeniably up, far up above them in everything, and we want to get to the lowest step down, low enough down to lift lost souls up.

[Ill.u.s.tration: "I went down to the potter's house, and, behold, he wrought a work on the wheels." The vessel the potters are making here is worth about a halfpenny, but it is perfect of its kind. The moulder never lifts his hand from it from the moment he puts a lump of shapeless clay on the wheel till the moment he takes it off finished, so far as the wheel can finish it. If it is "marred," it is "marred _in the hand_ of the potter," and instantly he makes it again another vessel as it seems good to him. He never wastes the clay.]

On and on, if they will let us, time after time, by text and hymn and story, we have to explain what things really mean before they are able to understand even a fraction of the truth. The fact that this girl had thought enough to get her ideas into shape was encouraging, and with such slender cause for hope we still hoped. But when after some weeks'

visiting she began to see that the question was not one of curries and seeleys but of inward invisible gifts, her interest died, and she was "out" when we went, or too busy patting her pots to have time to listen to us.

Humdrum we have called the work, and humdrum it is. There is nothing romantic about potters except in poetry, nor is there much of romance about missions except on platforms and in books. Yet "though it's dull at whiles," there is joy in the doing of it, there is joy in just obeying. He said "Go, tell," and we have come and are telling, and we meet Him as we "go and tell."

But, dear friends, do not, we entreat you, expect to hear of us doing great things, as an everyday matter of course. Our aim is great--it is _India for Christ_! and before the G.o.ds in possession here, we sing songs unto Him. But what we say to you is this: Do not expect every true story to dovetail into some other true story and end with some marvellous coincidence or miraculous conversion. Most days in real life end exactly as they began, so far as visible results are concerned.

We do not find, as a rule, when we go to the houses--the literal little mud houses, I mean, of literal heathendom--that anyone inside has been praying we might come. I read a missionary story "founded on fact" the other day, and the things that happened in that story on these lines were most remarkable. They do not happen here. Practical missionary life is an unexciting thing. It is not sparkling all over with incident. It is very prosaic at times.

CHAPTER IV