Things as They Are Part 3

Correspondences

"It is very pleasant when you are in England, and you see souls being saved, and you see the conviction of sin, and you see the power of the Gospel to bring new life and new joy and purity to hearts. But it is still more glorious amongst the heathen to see the same things, to see the Lord there working His own work of salvation, and to see the souls convicted and the hearts broken, and to see there the new life and the new joy coming out in the faces of those who have found the Lord Jesus."

_Rev. Barclay F. Buxton, j.a.pan._

BEFORE putting this chapter together, I have looked long at the photograph which fronts it. The longer one looks the more pitiful it seems. Perhaps one reads into it all that one knows of her, all one has done for her, how one has failed--and this makes it sadder than it may be to other eyes. And yet can it fail to be sad? Hood's lines reversed describe her--

"All that is left of her Now is not womanly."

The day we took her photo she was returning from her morning wors.h.i.+p at the shrine. She had poured her libation over the idol, walked round and round it, prostrated herself before it, gone through the prayers she had learned off by heart, and now was on her way home.

[Ill.u.s.tration: A Saivite ascetic. Siva represents the severer side of Hinduism, the Powers of Nature which destroy. But as all disintegrated things are reintegrated in some other form, the two Powers, Destruction and Reconstruction, were united in the thought of the old Hindus, and Siva represents the double Power. The Saivite form of Hinduism is older than the Vaishnavite, and more widely spread over India. There are said to be 30,000,000 symbols of the G.o.d Siva scattered about the land.

Saivites are instantly recognised by the mark of white ashes on their foreheads, and sometimes on the breast and arms, and often a necklet of berries is worn.]

We had gone to her village to take photographs, and had just got the street scene in the morning light. The crowd followed us, eager to see more of the doings of the picture-catching box; and she, fearing the defiling touch of the mixed Castes represented there, had climbed up on a granite slab by the side of the road, and stood waiting till we pa.s.sed.

There we saw her, and there we took her,--for, to our surprise, she did not object,--and now here she is, to show with all the force of truth how far from ideal the real may be. We looked at her as I look at her now, stripped of all G.o.d meant her to have when He made her, deep in the mire of the lowest form of idolatry, a devotee of Siva. She had been to Benares and bathed in the sacred Ganges, and therefore she is holy beyond the reach of doubt. She has no room for any sense of the need of Christ. She pities our ignorance when we talk to her. Is she not a devotee? Has she not been to Benares?

Often and often we meet her in the high-caste houses of the place, where she is always an honoured guest because of her wonderful sanct.i.ty. She watches keenly then lest any of the younger members of the household should incline to listen to us.

One of her relatives is an English-educated lawyer, a bitter though covert foe, who not long ago stirred up such opposition that we were warned not to go near the place. Men had been hired "to fall upon us and beat us." This because a girl, a connection of his, read her Bible openly, instead of in secret as she had done before. He connected this action on her part with a visit we had paid to the house, and so induced certain of the baser sort to do this thing. We went, however, just the same, as we had work we had promised to do, and saw the old gentleman sitting on the verandah reading his English newspaper in the most pacific fas.h.i.+on. He seemed surprised to see us as we pa.s.sed with a salaam; we saw nothing of the beaters, and returned with whole bones, to the relief of the community at large. Only I remember one of our Band was woefully disappointed: "I thought, perhaps, we were going to be martyrs," she said.

[Ill.u.s.tration: Street in the Red Lake Village. An ordinary typical village scene, except that just then there were more people than usual before the picture-catching box. The only way to keep them from crowding round it was to show them something else: this explains the group on the stones at the side.]

And so we realise, as so often in India, the power of both extremes; the one with all the force of his education, and the other with all the force of her superst.i.tion, each uniting with the other in repelling the coming of the Saviour both equally need.

As one looks at the photograph, does it not help in the effort to realise the utter hopelessness, from every human point of view, of trying to win such a one, for example, to even care to think of Christ?

There is, over and above the natural apathy common to all, an immense barrier of acc.u.mulated merit gained by pilgrimages, austerities, and religious observances, and the soul is perfectly satisfied, and has no desire whatever after G.o.d. It is just this self-satisfaction which makes it so hopeless to try to do anything with it.

And yet nothing is hopeless to G.o.d; "Set no borders to His strength," a j.a.panese missionary said. We say it over and over again to ourselves, in the face of some great hopelessness, like that photograph before us; and sometimes, as if to a.s.sure us it is so, G.o.d lifts some such soul into light. Just now we are rejoicing in a letter from the eastern side of the district, telling us of the growth in the new life of one who only a little while ago was a temple devotee.

One has often longed to see Him work as He worked of old, healing the sick by the word of His power, raising the dead. But when we see Him gathering one--and such a one!--from among the heathen to give thanks unto His holy Name and to triumph in His praise, one feels that indeed it is a miracle of miracles, and that greater than a miracle wrought on the body is a miracle wrought on the soul. But nothing I can write can show you the miracle it was. In that particular case it was like seeing a soul drawn out of the hand of the Ruler of Darkness. All salvation is that in reality, but sometimes, as in her case, when the whole environment of the soul has been strongly for evil in its most dangerous phase, then it is more evidently so.

Perhaps we should explain. We know that in its widest sense environment simply means "all that is." We know that "all that is" includes the existence of certain beings, described as "Powers" in Ephesians vi. 12.

Some of us are more or less unconscious of this part of our environment.

We have no conscious correspondence with it, but it is there. Others, again, seek and find such correspondence, to their certain and awful loss.

Such a subject can hardly bear handling in language. Thank G.o.d we know so little about it that we do not know how to speak of it accurately.

Neither, indeed, do we wish to intrude into those things which we have not seen by any attempt at close definition; but we know there is this unhallowed correspondence between men and demons, which in old days drew down, as a lightning conductor, the flash of the wrath of G.o.d.

Here in India it exists; we often almost touch it, but not quite. We would not go where we knew we should see it, even if we might; so, unless we happen upon it, which is rare, we never see it at all. A year ago I saw it, and that one look made me realise, as no amount of explanations ever could, how absolutely out of reach of all human influence such souls are. _Nothing_ can reach them, nothing but the might of the Holy Ghost.

So I close with this one look. Will you pray for those to whom in the moonless night, at the altar by the temple, there is the sudden coming of that which they have sought--the "possession," the "afflatus," which for ever after marks them out as those whose correspondences reach beyond mortal ken. All devotees have not received this awful baptism, but in this part of India many have.

We were visiting in a high-caste house. The walls were decorated with mythological devices, and even the old wood-carvings were full of idolatrous symbols. The women were listening well, asking questions and arguing, until one, an old lady, came in. Then they were silent. She sat down and discussed us. We thought we would change the subject, and we began to sing. She listened, as they always do, interrupting only to say, "That's true! that's true!" Till suddenly--I cannot describe what--something seemed to come over her, and she burst into a frenzy, exclaiming, "Let me sing! let me sing!" And then she sang as I never heard anyone sing before--the wildest, weirdest wail of a song all about idolatry, its uselessness and folly, its sorrow and sin.

So far I followed her, for I knew the poem well, but she soon turned off into regions of language and thought unreached as yet by me. Here she got madly excited, and, swaying herself to and fro, seemed las.h.i.+ng herself into fury. Nearer and nearer she drew to us (we were on the floor beside her); then she stretched out her arm with its clenched fist, and swung it straight for my eye. Within a hair's-breadth she drew back, and struck out for Victory's; but G.o.d helped her not to flinch.

Then I cannot tell what happened, only her form dilated, and she seemed as if she would spring upon us, but as if she were somehow held back. We dare not move for fear of exciting her more. There we sat for I know not how long, with this awful old woman's clenched fist circling round our heads, or all but striking into our eyes, while without intermission she crooned her song in that hollow hum that works upon the listener till the nerve of the soul is drawn out, as it were, to its very farthest stretch. It was quite dark by this time; only the yellow flicker of the wind-blown flame of the lamp made uncertain lights and shadows round the place where we were sitting, and an eerie influence fell on us all, almost mesmeric in effect. I did not need the awestruck whispers round me to tell me what it was. But oh! I felt, as I never felt before, the reality of the presence of unseen powers, and I knew that the Actual itself was in the room with me.

At last she fell back exhausted, trembling in every limb. Her old head hit the wall as she fell, but I knew we must not help her; it would be pollution to her if we touched her. The people all round were too frightened to move. So she fell and lay there quivering, her glittering eyes still fixed on us; and she tried to speak, but could not.

Softly we stole away, and we felt we had been very near where Satan's seat is.

Think of someone you love--as I did then--of someone whose hair is white like hers; but the face you think of has peace in it, and G.o.d's light lightens it. Then think of her as we saw her last--the old face torn with the fury of h.e.l.l, and for light the darkness thereof.

Oh, friends, do you care enough? Do we care enough out here? G.o.d give us hearts that can care!

CHAPTER V

The Prey of the Terrible

"I believe we are in the midst of a great battle.

We are not ourselves fighting, we are simply accepting everything that comes; but the Powers of Light are fighting against the Powers of Darkness, and they will certainly prevail. The Holy Spirit is working, but the people do not as yet know it is the Spirit."

_Hester Needham, Sumatra._

THE devil's favourite device just now is to move interested people to far-away places. We have had several who seemed very near to the Kingdom. Then suddenly they have disappeared.

There was Wreath, of the Village of the Temple. She used to listen in the shadow of the door while we sat on the outside verandah. Then she got bolder, and openly asked to see Golden, and talk with her. One day, unexpectedly, Golden was led to the Red Lake Village, and to her surprise found Wreath there. She had been sent away from the Village of the Temple, and was now with some other relations, under even stricter guard. But G.o.d led Golden, all unknowingly, to go straight to the very house where she was. So she heard again.

Next time Golden went she could not see her alone, but somehow Wreath got her to understand that if she went to a certain tree near the women's bathing-place, at a certain time next week, she would try to meet her there. Golden went, and they met. Wreath told her she believed it all, but she could not then face breaking Caste and destroying her family's name. They had been good to her, how could she disgrace them?

Still, she eagerly wanted to go on hearing, and we felt that if she did, the love of G.o.d would win. So we were full of hope.

Next time Golden went she could find no trace of her. She has never seen her since. There is a rumour that she has been carried off over the mountains, hundreds of miles away.

In another village a bright, keen boy of seventeen listened one day when we taught the women, and, becoming greatly interested, openly took the Gospel's part when the village elders attacked it. After some weeks he gathered courage to come and see the Iyer. He was a very intelligent boy, well known all over the countryside, because he had studied the Tamil cla.s.sics, and also because of his connection with one of the chief temples of the district.

A fortnight after his visit here, our Band went to his village. They heard that he was married and gone, where, no one would say. The relations must have heard of his coming to us (of course he was urged to tell them), and they rushed him through a marriage, and sent him off post haste. So now there is another key turned, locking him into Hinduism.

In the Village of the Wind a young girl became known as an inquirer. Her Caste pa.s.sed the word along from village to village wherever its members were found, and all these relations and connections were speedily leagued in a compact to keep her from hearing more. When we went to see her, we found she had been posted off somewhere else. When we went to the somewhere else (always freely mentioned to us, with invitations to go), we found she had been there, but had been forwarded elsewhere. For weeks she was tossed about like this; then we traced her, and found her.

But she was thoroughly cowed, and dared not show the least interest in us. It is often like that. Just at the point where the soul-poise is so delicate that the lightest touch affects it, something, someone, pushes it roughly, and it trembles a moment, then falls--on the wrong side.

The reason for all this alertness of opposition is, that scattered about the five thousand square miles we call our field, here and there seeds are beginning to grow. Some of the sowers are in England now, and some are in heaven--sowers and reapers, English and Tamil, rejoice together!

This is known everywhere, for the news spreads from town to town, and then out to the villages, and the result is opposition. Sometimes the little patch of ground which looked so hopeful is trampled, and the young seedlings killed; sometimes they seem to be rooted up. When we go to our Master and tell Him, He explains it: "An Enemy hath done this."

But as the measure of the Enemy's activity is in direct proportion to the measure of G.o.d's working, we take it as a sign of encouragement, however hindering it may be. Satan would not trouble to fight if he saw nothing worth attacking; he does not seem to mind the spread of a head knowledge of the Doctrine, or even a cordial appreciation of it. Often we hear the people say how excellent it is, and how they never wors.h.i.+p idols now, but only the true G.o.d; and even a heathen mother will make her child repeat its texts to you, and a father will tell you how it tells him Bible stories; and if you are quite new to the work you put it in the _Magazine_, and at home it sounds like conversion. All this goes on most peacefully; there is not the slightest stir, till something happens to show the people that the Doctrine is not just a Creed, but contains a living Power. And then, and not till then, there is opposition.

This opposition is sufficiently strong in the case of a boy or young man (older Caste men and women rarely "change their religion" in this part of South India), but if a girl is in question, the Caste is touched at its most sensitive point, and the feeling is simply intense. Men and demons seem to conspire to hold such a one in the clutch of the Terrible.

There is a young girl in Cupid's Lake Village whose heart the Lord opened some weeks ago. She is a gentle, timid girl, and devoted to her mother. "Can it be right to break my mother's heart?" she used to ask us pitifully. We urged her to try to win her mother, but the mother was just furious. The moment she understood that her daughter wanted to follow Jesus, or "join the Way," as she would express it, she gathered the girl's books and burnt them, and forbade her ever to mention the subject; and she went all round the villages trying to stop our work.

At last things came to a crisis. The girl was told to do what she felt would be sin against G.o.d. She refused. They tried force, sheer brute force. She nerved herself for the leap in the dark, and tried to escape to us. But in the dark night she lost the way, and had to run back to her home. Next morning the village priest spread a story to the effect that his G.o.d had appeared to him, told him of her attempt to escape, and that she would try twice again, "but each time I will stand in the way and turn her back," he said.

This naturally startled the girl. "Is his G.o.d stronger than Jesus?" she asked in real perplexity. We told her we thought the tale was concocted to frighten her; the priest had seen her, and made up the rest. But twice since then, driven by dire danger, that girl has tried to get to us, and each time she has been turned back. And now she is kept in rigorous guard, as her determination to be a Christian is well known to all in the place.

Do you say, "Tell her to stay at home and bear it patiently"? We do tell her so, when we can see her, but we add, "till G.o.d makes a way of escape"; and if you knew all there is to be known about a Hindu home, and what may happen in it, you would not tell her otherwise.