Things as They Are Mission Work in South India Part 8

Things as They Are Mission Work in South India Part 8

"Did you get caned in school to-day?"

"No, not exactly caned," and an explanation follows. "I was standing beside a very naughty little girl, and the teacher meant to cane her, but the cane fell on me by mistake. I wanted to cry, because it hurt, but I thought it would be silly to cry when it hurt me quite by mistake. So I didn't cry one tear!"

The Elf hit upon a capital expedient for escaping castigation (which is never very severe). "I found this cane myself. It was lying on the ground in the compound, and I am going to take it to the teacher." Chorus of "Why?" "Because," and the Elf looked elfish, "if I give it to him with my own hands, how will he cane my hands with it? His heart will not be hard enough to cane me with the cane I gave him!" and the little scamp looks round for applause. Chorus of admiring "Oh!"

Then they begin again, the Elf as usual chief informant. "I know something!" Chorus, "What?" "A beautiful doll is waiting for me in a box, and I'm going to have it at Ki-rismas!" "What sort of a doll?" is the eager inquiry. "I don't know exactly, but G.o.d sent it, of course, so I think it must be something like an angel." Chorus, delightedly, "Ah!" "Yes, if it came from G.o.d, then of course it came from heaven, and heaven is the place all the angels come from, and they are white and shining, so I think it will be white and shining like an angel." The doll in question is a negress with a woolly head and a scarlet-striped pinafore. It had not struck me as angelic. It is an experiment in dolls. Will it "take"? Ki-rismas came at last, and the heavenly doll with it, but it did not "take." Grievous were the tears and sobs, and the bitterest wail of all was, "I thought G.o.d would have sent me a nicer doll!" We changed it for a "nicer doll," for the poor Elf was not wicked, only broken-hearted, and Star, who is supposed to be much too old for dolls, begged for the despised black beauty; because, as the Elf maliciously remarked as she hugged her white dolly contentedly, "That black thing has a curly head, just like Star's!" dolly contentedly, "That black thing has a curly head, just like Star's!"

The habit of praying about everything is characteristic of the Elf, and more than once her uninstructed little soul has grieved over the strange way our prayers are sometimes answered. One day she came rushing in full of excitement. "Oh, may I go and be examined? The Government Missie Ammal is going to examine our school! Please let me go!" The Government Missie Ammal, a great celebrity who only comes round once a year, was staying with us, and I asked her if the child might have the joy of being examined even though she had not had nearly her year at school. She agreed, for the sake of the little one's delight-for an Indian child likes nothing better than a fuss of any kind-to let her come into the examination room, and take her examination informally. We knew she was sure of a pa.s.s. An hour or two afterwards a scout came flying over to tell us the awful news. The Elf had failed, utterly failed, and she was so ashamed she wouldn't come back, "wouldn't come back any more." I went for her, and found her a little heap of sobs and tears, outside the schoolroom. I gathered her up in my arms and carried her home, and tried to comfort her, but she was crushed. "I asked G.o.d so earnestly to let me pa.s.s, and I didn't pa.s.s! And I thought He had listened, but now I know He didn't listen at all!"

I was puzzled too, though for a different reason. I knew she should easily have pa.s.sed, and I could only conclude her wild excitement had made her nervous, for with many tears she told me, "I did not know one answer! not even one!" And again she came back to the first and sorest, "Oh, I did think G.o.d was listening, and He wasn't listening at all!" one!" And again she came back to the first and sorest, "Oh, I did think G.o.d was listening, and He wasn't listening at all!"

At last I got her quieted, and explained, by means of a rupee and an anna, how sometimes G.o.d gives us something better than we ask for; we ask for an anna, and He gives us a rupee. A rupee holds sixteen annas. She grew interested: "Then my pa.s.sing that examination was the anna. But what is the rupee?" Now the Elf, as you may have observed, is not weighted with over much humility, so I told her I thought the rupee must be humility. She considered a while, then sliding off my knee, she knelt down and said, with the utmost gravity and purpose, "O G.o.d! I did not want that kind of answer, but I do want it now. Give me the rupee of humility!" Then springing up with eyes dancing with mischief, "Next time I fall into pride you will say, 'Oh, where is that rupee?'"

When the school examinations were over, and the Missie Ammal came back to rest, I asked her about the Elf. "She really did very badly, seemed to know nothing of her subjects; should not have gone in, poor mite!" It suddenly struck me to ask what cla.s.s she had gone into. "The first," said the Missie Ammal. "But she is in the infants'!" Then we understood. The Elf had only been at school for a few months, and had just finished the infant standard book, and had been moved into the first a day or two before, as the teacher felt she was well able to clear the first course in the next six months and take her examination in the following year, two years' work in one. But it was not intended she should go in for the Government examination, which requires a certain time to be spent in preparation; so when, in the confusion of the arrangement of the cla.s.ses, she stood with her little cla.s.s-fellows of two days only, the mistake was not noticed. No wonder the poor Elf failed! We never told her the reason, not desiring to raise fresh questions upon the mysterious ways of Providence in her busy little brain; and to this day, when she is betrayed into pride, she shakes her head solemnly at herself, and remembers the rupee. she should go in for the Government examination, which requires a certain time to be spent in preparation; so when, in the confusion of the arrangement of the cla.s.ses, she stood with her little cla.s.s-fellows of two days only, the mistake was not noticed. No wonder the poor Elf failed! We never told her the reason, not desiring to raise fresh questions upon the mysterious ways of Providence in her busy little brain; and to this day, when she is betrayed into pride, she shakes her head solemnly at herself, and remembers the rupee.

She has lately been staying with the Missie Ammals, "my very particular friends," as she calls them, at the C.E.Z. House, in Palamcottah. She returned to us full of matter, and charged with a new idea. "I am no more going to spend my pocket money upon vanities. I am going to save it all up, and buy a Gee-lit Bible Gee-lit Bible." This gilt-edged treasure is a fruitful source of conversation. It will take about six years at the rate of one farthing a week to save enough to buy exactly the kind she desires. "I don't want a common common Bible. It must be Bible. It must be gee-lit gee-lit, with shining gee-lit gee-lit all down the leaves on the outside, and the name on the back all all down the leaves on the outside, and the name on the back all gee-lit gee-lit too. That's the kind of Bible I want!" Just as I wrote that, she trotted in and poured three half-annas in small change upon the table. "That's all I've got, and it's six weeks' savings. Six years is a long, long time!" She confided to me that she found "the flesh wanted to persuade" her to spend these three half-annas on cakes. "It is the flesh, isn't it, that feeling you get inside, that says 'sweets and cakes! sweets and cakes!' in a very loud voice? I listened to it for a little, and then I wanted those sweets too. That's the kind of Bible I want!" Just as I wrote that, she trotted in and poured three half-annas in small change upon the table. "That's all I've got, and it's six weeks' savings. Six years is a long, long time!" She confided to me that she found "the flesh wanted to persuade" her to spend these three half-annas on cakes. "It is the flesh, isn't it, that feeling you get inside, that says 'sweets and cakes! sweets and cakes!' in a very loud voice? I listened to it for a little, and then I wanted those sweets and cakes! So I said to myself, If I buy them they will all be gone in an hour, but if I buy that Gee-lit Bible it will last for years and years. So I would not listen any more to my flesh." Then a sudden thought struck her, and she added impressively, "But when and cakes! So I said to myself, If I buy them they will all be gone in an hour, but if I buy that Gee-lit Bible it will last for years and years. So I would not listen any more to my flesh." Then a sudden thought struck her, and she added impressively, "But when you you give me sweets and cakes, that is different; the feeling that likes them is not 'flesh' then. It is only 'flesh' when I'm tempted to spend my Gee-lit Bible money on them." This was a point I was intended thoroughly to understand. Sweets and cakes were not to be confused with "flesh" except where a Gee-lit Bible was concerned. She seemed relieved when I agreed with her that such things might perhaps sometimes be innocently enjoyed, and with a sudden and rather startling change of subject inquired, "Do they give me sweets and cakes, that is different; the feeling that likes them is not 'flesh' then. It is only 'flesh' when I'm tempted to spend my Gee-lit Bible money on them." This was a point I was intended thoroughly to understand. Sweets and cakes were not to be confused with "flesh" except where a Gee-lit Bible was concerned. She seemed relieved when I agreed with her that such things might perhaps sometimes be innocently enjoyed, and with a sudden and rather startling change of subject inquired, "Do they never never have holidays in h.e.l.l?" have holidays in h.e.l.l?"

CHAPTER XXI.

Deified Devilry "Next to the sacrificers, they (the temple women) are the most important persons about the temple. That a temple intended as a place of worship, and attended by hundreds of simple-hearted men and women, should be so polluted, and that in the name of religion, is almost beyond belief; and that Indian boys should grow up to manhood, accustomed to see immorality shielded in these temples with a divine cloak, makes our hearts grow sick and faint."

Mrs. Fuller, India.

EXCUSE the t.i.tle of this chapter. I can write no other. Sometimes the broad smooth levels of life are crossed by a black-edged jagged crack, rent, as it seems, by an outburst of the fiery force below. We find ourselves suddenly close upon it; it opens right at our very feet.

Two girls came to see us to-day; sisters, but tuned to different keys. One was ordinary enough, a bright girl with plenty of jewels and a merry, contented face. The other was finer grained; you looked at her as you would look at the covers of a book, wondering what was inside. Both were married; neither had children. This was the only sorrow the younger had ever had, and it did not seem to weigh heavily.

The elder looked as if she had forgotten how to smile. Sometimes, when the other laughed, her eyes would light for a moment, but the shadow in them deepened almost before the light had come; great soft brown eyes, full of the dumb look that animals have when they are suffering. deepened almost before the light had come; great soft brown eyes, full of the dumb look that animals have when they are suffering.

I knew her story, and understood. She was betrothed as a baby of four to a lad considerably older; a lovable boy, they say he was, generous and frank. The two of course belonged to the same Caste, the Vellalar, and were thoroughly well brought up.

In South India no ceremony of importance is considered complete without the presence of "the Servants of the G.o.ds." These are girls and women belonging to the temple (that is, belonging to the priests of the temple), who, as they are never married, "except to the G.o.d who never dies," can never become widows. Hence the auspiciousness of their presence at betrothals, marriages, feasts of all sorts, and even funerals.

But this set of Vellalars had as a clan risen above the popular superst.i.tion, and the demoralising presence of these women was not allowed to profane either the betrothal or marriage of any child of the family. So the boy and girl grew up as unsullied as Hindus ever are. They knew of what happened in other homes, but their clan was a large one, and they found their society in it, and did not come across others much.

Shortly before his marriage the boy went to worship in the great temple near the sea. He had heard of its sanct.i.ty all his life, and as a little lad had often gone with his parents on pilgrimage there, but now he went to worship. He took his offering and went. He went again and again. All that he saw there was religion, all that he did was religious. Could there be harm in it?

He was married; his little bride went with him trustfully. She knew more of him than most Indian brides know of their husbands. She had heard he was loving, and she thought he would be kind to her.

A year or two pa.s.sed, and the child's face had a look in it which even the careless saw, but she never spoke about anything to give them the clue to it. She went to stay in her father's house for a few weeks, and they saw the change, but she would not speak even to them.

Then things got worse. The girl grew thin, and the neighbours talked, and the father heard and understood; and, to save a scandal, he took them away from the town where they lived, and made every effort to give them another start in a place where they were not known. But the coils of that snake of deified sin had twisted round the boy, body and soul; he could not escape from it.

They moved again to another town; it followed him there, for a temple was there, and a temple means that that.

Then the devil of cruelty seized upon him; he would drink, a disgraceful thing in his Caste, and then hold his little wife down on the floor, and stuff a bit of cloth into her mouth, and beat her, and kick her, and trample upon her, and tear the jewels out of her ears. The neighbours saw it, and told.

Then he refused to bring money to her, and she slowly starved, quite silent still, till at last hunger broke down her resolute will, and she begged the neighbours for rice. And he did more, but it cannot be told. How often one stops in writing home-letters. The whole truth can never be told. The whole truth can never be told.

She is only a girl yet, in years at least; in suffering, oh, how old she is! Not half is known, for she never speaks; loyal and true to him through it all. We only know what the neighbours know, and what her silent dark eyes tell, and the little thin face and hands.

She was very weary and ill to-day, but she would not own it, brave little soul! I could see that neuralgia was racking her head, and every limb trembled when she stood up; but what made it so pathetic to me was the silence with which she bore it all. I have only seen her once before, and now she is going far away with her husband to another town, and I may not see her again. She was too tired to listen much, and she knows so little, not nearly enough to rest her soul upon. She cannot read, so it is useless to write to her. She is going away quite out of our reach; thank G.o.d, not out of His.

We watched them drive off in the bullock cart, a servant walking behind. The little pale face of the elder girl looked out at the open end of the cart; she salaamed as they drove away. Such a sweet face in its silent strength, so wondrously gentle, yet so strong, strong to endure.

Do you wonder I call this sort of thing a look deep down into h.e.l.l? Do you wonder we burn as we think of such things going on in the Name of G.o.d? For they think of their G.o.d as G.o.d. In His Name the temples are built and endowed, and provided with "Servants" to do devil's work. Yes, sin is deified here.

And the shame of shames is that some Englishmen patronise and in measure support the iniquity. They attend entertainments at which these girls are present to sing and dance, and see nothing disgraceful in so doing. As lately as 1893, when the Indian Social Reformers of this Presidency pet.i.tioned two notable Englishmen to discountenance "this pernicious practice" (the inst.i.tution of Slaves of the G.o.ds) "by declining to attend any entertainment at which they are invited to be present," these two distinguished men, representatives of our Queen, refused to take action in the matter. Surely this is a strange misuse of our position as rulers of India. sing and dance, and see nothing disgraceful in so doing. As lately as 1893, when the Indian Social Reformers of this Presidency pet.i.tioned two notable Englishmen to discountenance "this pernicious practice" (the inst.i.tution of Slaves of the G.o.ds) "by declining to attend any entertainment at which they are invited to be present," these two distinguished men, representatives of our Queen, refused to take action in the matter. Surely this is a strange misuse of our position as rulers of India.[2]

There are so many needs everywhere that I hardly like to speak of our own, but we do need someone to work among these temple women and girls. There is practically nothing being done for them; because it is impossible for any of us to work among them and others at the same time. The nearest Home to which we could send such a one is four hundred miles away. Someone is needed, old enough to have had experience of this kind of work, and yet young enough to learn the language.

Many of these Slaves of the G.o.ds were bought, or in some other way obtained, when they were little innocent girls, and they cannot be held responsible for the terrible life to which they are doomed by the law of the Hindu religion. Many of them have hardened past any desire to be other than they are; but sometimes we see the face of a girl who looks as if she might have desire, if only she had a chance to know there is something better for her.

Can it be that, out of the many at home, G.o.d has one, or better, two, who can come with Him to this South Indian District to do what must always be awful work, along the course of that crack? If she comes, or if they come, let them come in the power of the Holy Ghost, baptised with the love that endures! or better, two, who can come with Him to this South Indian District to do what must always be awful work, along the course of that crack? If she comes, or if they come, let them come in the power of the Holy Ghost, baptised with the love that endures!

This, then, is one look into Hinduism, this ghastly whitened sepulchre, within which are dead men's bones.

FOOTNOTES:.

[2] For details, see For details, see The Wrongs of Indian Womanhood The Wrongs of Indian Womanhood, by Mrs. Fuller.

CHAPTER XXII.

Behind the Door "When any person is known to be considering the new Religion, all his relations and acquaintances rise en ma.s.se; en ma.s.se; so that to get a new convert is like pulling out the eye-tooth of a live tiger so that to get a new convert is like pulling out the eye-tooth of a live tiger."

Adoniram Judson, Burmah.

EVERY missionary who has despaired of hitting upon an ill.u.s.tration vivid enough to show you what the work is really like among Mohammedans and Caste Hindus will appreciate this simile. After our return from Dohnavur we found that the long-closed villages of this eastern countryside had opened again, and the people were willing to allow us to teach the girls and women. For two months this lasted, and then three boys, belonging to three different Castes, became known as inquirers. Instantly the news spread through all the villages. It was in vain we told them we (women-workers) had never once even seen the boys, had in no way influenced them; the people held to it that, personally responsible or not, the book we taught to the girls was the same those boys had read (an undeniable fact); that its poison entered through the eyes, ascended to the brain, descended to the heart, and then drew the reader out of his Caste and his religion; and that therefore we could not be tolerated in the streets or in the houses any more, and so we were turned out. streets or in the houses any more, and so we were turned out.

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"It took me such a long time to learn to draw nicely," said Victory when she saw this photo; "I used to go to the Brahman street every morning and practise it there." A design is drawn with a piece of chalk on the ground in front of every house each morning during part of December and January, in memory of a G.o.ddess who used to amuse herself by drawing these patterns and planting flowers in them. All sorts of geometrical designs are drawn by the women and children, and the regular morning drawing is part of the day's work.

In one village where many of the relations of one of these three lads live, the tiger growled considerably. One furious old dame called us "Child-s.n.a.t.c.hers and Powder-mongers," and white snakes of the cobra species, and a particular genus of lizard, which when stamped upon merely wriggles, and cannot be persuaded to die (this applied to our persistence in evil), and a great many other things. The women stood out in the street in defiant groups and would not let us near enough to explain. The men sat on the verandah fronts and smiled, blandly superior to the childish nonsense the women talked, but they did not interfere.

Villages like this-and Old India is made up of such villages-are far removed from the influence of the few enlightened centres which exist. Madras is only a name to them, distant four hundred miles or so, a place where Caste notions are very lax and people are mixed up and jumbled together in a most unbecoming way.

Education, or "Learning," as they call it, they consider an excellent thing for boys who want to come to the front and earn money and grow rich. But for girls, what possible use is it? Can they pa.s.s examinations and get into Government employ? If you answered this question you would only disgust them. Then there is a latent feeling common enough in these old Caste families, that it is rather infra dig. infra dig. for their women to know too much. It may be all very well for those who have no pretensions to greatness, they may need a ladder by which to climb up the social scale, but we who are for their women to know too much. It may be all very well for those who have no pretensions to greatness, they may need a ladder by which to climb up the social scale, but we who are already at the top, what do we want with it? "Have not our daughters got their already at the top, what do we want with it? "Have not our daughters got their Caste? Caste?" This feeling is pa.s.sing away in the towns, but the villages hold out longer.

In that particular village we had some dear little girls who were getting very keen, and it was so hard to move out, and leave the field to the devil as undisputed victor thereon, and I sent one of our workers to try again. She is a plucky little soul, but even she had to beat a retreat. They will have none of us.

We went on that day to a village where they had listened splendidly only a week before. They had no time, it was the busy season. Then to a town, farther on, but it was quite impracticable. So we went to our friend the dear old Evangelist there, the blind old man. He and his wife are lights in that dark town. It is so refreshing to spend half an hour with two genuine good old Christians after a tug of war with the heathen; they have no idea they are helping you, but they are, and you return home ever so much the happier for the sight of them.

As we came home we were almost mobbed. In the old days mobs there were of common occurrence. It is a rough market town, and the people, after the first converts came, used to hoot us through the streets, and throw handfuls of sand at us, and shower ashes on our hair. In theory I like this very much, but in practice not at all. The yellings of the crowd, men chiefly, are not polite; the yelpings of the dogs, set on by sympathetic spectators; the sickening blaze of the sun and the reflected glare from the houses; the blinding dust in your eyes, and the queer feel of ashes down your neck; above all, the sense that this sort of thing does no manner of good-for it is not persecution (nothing so heroic), and it will not end in martyrdom (no such honours come our way)-all this row, and all these feelings, one on the top of the other, combine to make mobbing less interesting than might be expected. You hold on, and look up for patience and good nature and such like common graces, and you pray that you may not be down with fever to-morrow-for fever has a way of stopping work-and you get out of it all, as quickly as you can, without showing undue hurry. And then, though little they know it, you go and get a fresh baptism of love for them all. your neck; above all, the sense that this sort of thing does no manner of good-for it is not persecution (nothing so heroic), and it will not end in martyrdom (no such honours come our way)-all this row, and all these feelings, one on the top of the other, combine to make mobbing less interesting than might be expected. You hold on, and look up for patience and good nature and such like common graces, and you pray that you may not be down with fever to-morrow-for fever has a way of stopping work-and you get out of it all, as quickly as you can, without showing undue hurry. And then, though little they know it, you go and get a fresh baptism of love for them all.

But how delighted one would be to go through such unromantic trifles every hour of every day, if only at the end one could get into the hearts and the homes of the people. As it is, just now, our grief is that we cannot. We know of several who want us, and we are shut out from them.

One is a young wife, who saw us one day by the waterside, and asked us to come and teach her. For doing this she was publicly beaten that evening in the open street, by a man, before men; so, for fear of what they would do to her, we dare not go near the house. Another is a widow who has spent all her fortune in building a rest-house for the Brahmans, and who has not found Rest. She listened once, too earnestly; she has not been allowed to listen again. Oh, how that tiger bites!

Next door to her is a child we have prayed for for three years. She was a loving, clinging child when I knew her then, little Gold, with the earnest eyes. That last day I saw her, she put her hands into mine, caring nothing for defilement; "Are we not one Caste?" she said. I did not know it was the last time I should see her; that the next time when I spoke to her I should only see her shadow in the dark; and one wishes now one had known-how much one would have said! But the house was open then, and all the houses were. Then the first girl convert, after bravely witnessing at home, took her stand as a Christian. Her Caste people burned down the little Mission school-a boys' school-and chalked up their sentiments on the charred walls. They burned down the Bible-woman's house and a school sixteen miles away; and the countryside closed, every town and village in it, as if the whole were a single door, with the devil on the other side of it. last day I saw her, she put her hands into mine, caring nothing for defilement; "Are we not one Caste?" she said. I did not know it was the last time I should see her; that the next time when I spoke to her I should only see her shadow in the dark; and one wishes now one had known-how much one would have said! But the house was open then, and all the houses were. Then the first girl convert, after bravely witnessing at home, took her stand as a Christian. Her Caste people burned down the little Mission school-a boys' school-and chalked up their sentiments on the charred walls. They burned down the Bible-woman's house and a school sixteen miles away; and the countryside closed, every town and village in it, as if the whole were a single door, with the devil on the other side of it.

But some of the girls behind the door managed to send us messages. Gold was one of these. She wanted so much to see us again, she begged us to come and try. We tried; we met the mother outside, and asked her to let us come. She is a hard old woman, with eyes like bits of black ice, set deep in her head. She froze us, and refused.

Afterwards we heard what the child's punishment was. They took her down to the water, and led her in. She stood trembling, waist deep, not knowing what they meant to do. Then they held her head under the water till she made some sign to show she would give in. They released her then, rubbed ashes on her brow, sign of recantation, and they led her back sobbing-poor little girl. She is not made of martyr stuff; she was only miserable. For some months we saw nothing of her. We used to go to the next house and persuade the people to let us sing to them. We sang for Gold; but we never knew if she heard. We used to go to the next house and persuade the people to let us sing to them. We sang for Gold; but we never knew if she heard.

One evening, as two of us came home late from work, a woman pa.s.sed us and said hurriedly to me, "Come, come quickly, and alone. It is Gold who calls you! Come!" I followed her to the house. "I am Gold's married sister," she explained. "Sit down outside in the verandah near the door and wait till the child comes out." Then she went in, and I sat still and waited.

Those minutes were like heart-beats. What was happening inside? But apparently the mother was away, for soon the door opened softly, and a shadow flitted out, and I knew it must be Gold. She dropped on her knees on the little narrow verandah on the other side of the door and crept along to its farther end, and then I could only distinguish a dark shape in the dark. For perhaps five minutes no one came except the sister, who stood at the door and watched. And for those five minutes one was free to speak as freely as one could speak to a shape which one could barely see, and which showed no sign, and spoke no word. Five whole minutes! How one valued every moment of them! Then a man came and sat down on the verandah. He must have been a relative, for he did not mean to go. I wished he would. It was impossible to talk past him to her, without letting him know she was there; so one had to talk to him, but for her, and even this could not last long. Dusk here soon is dark; we had to go. As we went, we looked back and saw him still keeping his unconscious guard over the child in her hiding-place.

There are no secrets in India. It was known that we had been there, and that stern old mother punished her child; but how, we never knew.

If any blame us for going at all, let it be remembered that one of Christ's little ones was thirsty, and she held out her hand for a cup of cold water. We could not have left that hand empty, I think.

After that we heard nothing for a year; then an old man whom we had helped, and who hoped we intended to help him more, came one evening to tell us he meant to set Gold free. It was all to be secretly done, and it was to be done that night. We told him we could have nothing to do with his plan, and we explained to him why. "But," he objected, "what folly is this? I thought you Christians helped poor girls, and this one certainly wants to come. She is of age. This is the time. If you wait you will never get her at all." We knew this was more than probable; to refuse his help was like turning the key and locking her body and soul into prison-an awful thought to me, as I remembered Treasure. But there was nothing else to be done; and afterwards, when we heard who he was, and what his real intentions were, we were thankful we had done it. He looked at us curiously as he went, as if our view of things struck him as strange; and he begged us never to breathe a word of what he had said. We never did, but it somehow oozed out, and soon after that he sickened and very suddenly died. His body was burnt within two hours. Post-mortems are rare in India.

Another year pa.s.sed in silence as to Gold. How often we went down the street and looked across at her home, with its door almost always shut, and that icy-eyed mother on guard. We used to see her going about, never far from the house. When we saw her we salaamed; then she would glare at us grimly, and turn her back on us. Once the whole family went to a festival; but the girl of course was bundled in and out of a covered cart, and seen by no one, not even the next-door neighbours. There was talk of a marriage for her. Most girls of her Caste are married much younger; but to our relief this fell through, and once one of us saw her for a moment, and she still seemed to care to hear, though she was far too cowed by this time to show it. with its door almost always shut, and that icy-eyed mother on guard. We used to see her going about, never far from the house. When we saw her we salaamed; then she would glare at us grimly, and turn her back on us. Once the whole family went to a festival; but the girl of course was bundled in and out of a covered cart, and seen by no one, not even the next-door neighbours. There was talk of a marriage for her. Most girls of her Caste are married much younger; but to our relief this fell through, and once one of us saw her for a moment, and she still seemed to care to hear, though she was far too cowed by this time to show it.

Then we heard a rumour that a girl from the Lake Village had been seen by some of our Christians in a wood near a village five miles distant. These Christians are very out-and-out and keen about converts, and they managed to discover that the girl in the wood had some thought of being a Christian, and that her being there had some connection with this, so they told us at once. The description fitted Gold. But we could not account for a girl of her Caste being seen in a wood; she was always kept in seclusion. At last we found out the truth. She had shown some sign of a lingering love for Christ, and her mother had taken her to a famous Brahman ascetic who lived in that wood; and there together, mother and daughter stayed in a hut near the hermit's hut, and for three days he had devoted himself to confuse and confound her, and finally he succeeded, and reported her convinced.

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This is the tangible bra.s.s-bossed door outside of which we so often stand on the stone step and knock, and hear voices from within call, "Everyone is out." The hand-marks are the hand-prints of the Power that keeps the door shut. Once a year, every door and the lintel of every window, and sometimes the walls, are marked like this. That evening, just before dark, the G.o.d comes round, they say, and looks for his mark on the door, and, seeing it, blesses all in the house. If there is no mark he leaves a curse. This is the devil's South Indian parody on the Pa.s.sover.

We heard all this, and sorrowed, and wondered how it was done. We never heard all, but we heard one delusion they practised upon her, appealing as they so often do to the Oriental imagination, which finds such solid satisfaction in the supernatural. Nothing is so convincing as a vision or a dream; so a vision appeared before her, an incarnation, they told her, of Siva, in the form of Christ. Siva and Christ, then, were one, as they had so often a.s.sured her, one ident.i.ty under two names. Hinduism is crammed with incarnations; this presented no difficulty. Like the old monk, the bewildered child looked for the print of the nails and the spear. Yes, they were there, marked in hands and foot and side. It must be hard to distrust one's own mother. Gold still trusted hers. "Listen!" said the mother, and the vision spoke. "If the speech of the Christians is true, I will return within twenty-four days; if the speech of the Hindus is true, I will not return." Then hour by hour for those twenty-four days they wove their webs about her, webs of wonderful sophistry which have entangled keener brains than hers. She was entangled. The twenty-four days did their work. She yielded her will on the twenty-fifth. So the mother and the Brahman won. delusion they practised upon her, appealing as they so often do to the Oriental imagination, which finds such solid satisfaction in the supernatural. Nothing is so convincing as a vision or a dream; so a vision appeared before her, an incarnation, they told her, of Siva, in the form of Christ. Siva and Christ, then, were one, as they had so often a.s.sured her, one ident.i.ty under two names. Hinduism is crammed with incarnations; this presented no difficulty. Like the old monk, the bewildered child looked for the print of the nails and the spear. Yes, they were there, marked in hands and foot and side. It must be hard to distrust one's own mother. Gold still trusted hers. "Listen!" said the mother, and the vision spoke. "If the speech of the Christians is true, I will return within twenty-four days; if the speech of the Hindus is true, I will not return." Then hour by hour for those twenty-four days they wove their webs about her, webs of wonderful sophistry which have entangled keener brains than hers. She was entangled. The twenty-four days did their work. She yielded her will on the twenty-fifth. So the mother and the Brahman won.

These letters are written, as you know, with a definite purpose. We try to show you what goes on behind the door, the very door of the photograph, type of all the doors, that seeing behind you may understand how fiercely the tiger bites.

CHAPTER XXIII.

"Pan, Pan is Dead"

"If there is one thing that refreshes my soul above all others, it is that I shall behold the Redeemer gloriously triumphant at the winding up of all things."

Henry Martyn, N. India.

"PARTLY founded upon a well-known tradition, mentioned by Plutarch, according to which, at the hour of the Saviour's Agony, a cry of, 'Great Pan is dead,' swept across the waves in the hearing of certain mariners, and the oracles ceased." So reads the head-note to one of Elizabeth Barrett Browning's poems. We look up a cla.s.sical dictionary, and find the legend there. "This was readily believed by the Emperor, and the astrologers were consulted, but they were unable to explain the meaning of so supernatural a voice."

Pan, and with him all the false G.o.ds of the old world, die in the day of the death of our Saviour,-this according to the poem- "G.o.ds, we vainly do adjure you,- Ye return nor voice nor sign!

Not a votary could secure you Even a grave for your Divine; Not a grave, to show thereby, Here these grey old G.o.ds do lie.

Pan, Pan is dead."

And yet-is he dead? quite dead?

Night, moonless and hot. Our camp is pitched on the west bank of the river; we are asleep. Suddenly there is what sounds like an explosion just outside. Then another and another,-such a bursting bang,-then a s-s-swish, and I am out of bed, standing out on the sand; and for a moment I am sure the kitchen tent is on fire. Then it dawns on me, in the slow way things dawn in the middle of the night: it is only fireworks being let off by the festival people-only fireworks!

But I stand and look, and in the darkness everything seems much bigger than it is and much more awful. There is the gleaming of water, lit by the fires of the crowd on the eastern bank of the river. There are torches waving uncertainly in and out of the vast black ma.s.s-black even in the black of night-where the people are. There is the sudden burst and s-s-swish of the rockets as they rush up into the night, and fall in showers of colours on the black ma.s.s and the water; and there is the hoa.r.s.e roar of many voices, mingled with the bleat of many goats. I stand and look, and know what is going on. They are killing those goats-thirty thousand of them-killing them now.

Is Pan dead?...

Morning, blazing sun, relentless sun, showing up all that is going on. We are crossing the river-bed in our cart. "Don't look!" says my comrade, and I look the other way. Then we separate. She goes among the crowds in the river bed, where the sun is hottest and the air most polluted and the scenes on every side most sickening, and I go up the bank among the people. We have each a Tamil Sister with us, and farther down the stream another little group of three is at work. In all seven, to tens of thousands. But we hope more will come later on. stream another little group of three is at work. In all seven, to tens of thousands. But we hope more will come later on.

We have arranged to meet at the cart at about ten o'clock. The bandy-man is directed to work his way up to a big banyan tree near the temple. He struggles up through a tangle of carts, and finds a slanting standing-ground on the edge of the shade of the tree.

All the way up the bank they are killing and skinning their goats. You look to the right, and put your hands over your eyes. You look to the left, and do it again. You look straight in front, and see an extended skinned victim hung from the branch of a tree. Every hanging rootlet of the great banyan tree is hung with horrors-all dead, most mercifully, but horrible still.

We had thought the killing over, or we should hardly have ventured to come; but these who are busy are late arrivals. One tells oneself over and over again that a headless creature cannot possibly feel, but it looks as if it felt ... it goes on moving. We look away, and we go on, trying to get out of it,-but thirty thousand goats! It takes a long time to get out of it.

We see groups of little children watching the process delightedly. There is no intentional cruelty, for the G.o.d will not accept the sacrifice unless the head is severed by a single stroke-a great relief to me. But it is most disgusting and demoralising. And to think that these children are being taught to connect it with religion!

With me is one who used to enjoy it all. She tells me how she twisted the fowls' heads off with her own hands. I look at the fine little brown hands, such loving little hands, and I can hardly believe it. "You- little hands, and I can hardly believe it. "You-you do such a thing!" I say. And she says, "Yes; when the day came round to sacrifice to our family divinity, my little brother held the goat's head while my father struck it off, and I twisted the chickens' heads. It was my pleasure!" do such a thing!" I say. And she says, "Yes; when the day came round to sacrifice to our family divinity, my little brother held the goat's head while my father struck it off, and I twisted the chickens' heads. It was my pleasure!"