I UIWI I »UMW i lWl l i «i l ll H I M IWi HW i H li » 
 
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 INDIA 
 
 AWAKENING 
 
 Sherwood Erfdy 
 
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 PRINCETON, N. J. 
 
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 Purchased by the Hamill Missionary Fund. 
 
 BV 3265 .E4 1911 
 
 Eddy, Sherwood, 1871-1963 
 
 India awakening 
 
INDIA AWAKENING 
 
 (N. B.— ^p^cial helps and denominational literature for this 
 course can be obtained by corresponding with the Secretary of 
 your Mission Board or Society.) 
 
SHERWOOD EDDY 
 
 Starting on tour for the monthly round of the Station 
 
^ 
 
 FORWARD MISSION STUDY COURSES 
 
 EDITED UNDER THE DIRECTION OF THE 
 
 MISSIONARY EDUCATION MOVEMENT 
 
 INDIA AWAKENING 
 
 C^ ': 2 Y . 
 
 BY V- 
 
 SHERWOOD EDDY 
 
 NEW YORK 
 
 MISSIONARY EDUCATION MOVEMENT 
 
 OF THE UNITED STATES AND CANADA 
 
 I9II 
 
Copyright, 191 i, by 
 
 Missionary Education Movement 
 
 New York 
 
COISTTEKTS 
 
 CHAPTER PAGE 
 
 Editorial Statement ix 
 
 Preface xi 
 
 I The People of India 1 
 
 II Eeligions 27 
 
 III The National Awakening 55 
 
 IV Individual and Mass Movements 83 
 
 V The Students Ill 
 
 VI Womanhood 137 
 
 VII The Church and the Missionary 163 
 
 VIII The Winning of India 191 
 
 Questions and References 221 
 
 APPENDIXES 
 
 51' ^rea and Population of British Provinces and 
 
 Native States, 1901 241 
 
 B Distribution of Christians by Eace and Denomi- 
 nation 242 
 
 C Distribution of Population According to Eeligion 
 
 and Education, 1901 243 
 
 D Some of the Principal Occupations upon Which 
 
 Persons Depend for a Living 244 
 
 E Abstract Statement of Colleges, Schools, and 
 
 Scholars in the Several Provinces of British India 245 
 
 F Colleges, Schools, and Scholars in the Several Prov- 
 inces of British India under Public Management 246 
 
 G Girls under Instruction Classified According to 
 
 Eace or Creed 248 
 
 V 
 
▼i APPENDIXES 
 
 PAGE 
 
 H Private Institutions 248 
 
 I Pupils in Institutions of All Classes by Race or 
 
 Creed 249 
 
 J Prayer at the National Congress 249 
 
 K Bibliography 250 
 
 L Statistics of Protestant Missions in India 259 
 
 Index 261 
 
ILLUSTRATIONS 
 
 Sherwood Eddy Frontispiece 
 
 Chart — Languages of India Page 8 
 
 Hon. V. Krishnaswami Iyer ** 14 
 
 Famine of 1900 — Bodies on Funeral Pyre ** 24 
 
 A Typical Hindu Temple " 34 
 
 Devotee with Iron Collar — Village Devil — Priest, Mon- 
 key, and Dog in Monkey Temple ** 46 
 
 Map — British Provinces and Native States ** 73 
 
 Surendra Nath Bannerjea * * 78 
 
 New Converts from Six Castes , " 86 
 
 Band of Converted Fakirs *' 86 
 
 New Converts from Seven Castes * * 86 
 
 Church at Mengnanapuran, Tinnevelli District * * 90 
 
 Map — Fields of Five Mass Movements *' 99 
 
 High-Caste Hindu Convert ' ' 108 
 
 Pastor Who Became Chief Officer of Town * ' 108 
 
 Eev. Francis Kingsbury ' * 130 
 
 Madras Student Camp * ' 134 
 
 Child Marriage '* 146 
 
 Dancing Girl '' 152 
 
 Low-Caste Woman " 152 
 
 Chundra Lela " 158 
 
 Native Preachers ** 176 
 
 Preaching by the Wayside ** 176 
 
 Rev. V. S. Azariah. '' 204 
 
 One of the ' ' Occupied ' ' Fields of India " 207 
 
 Colored Political Map of India Showing Christian Mis- 
 sion Stations End 
 
 vii 
 
EDITORIAL STATEMENT 
 
 It is understood by authors of text-books prepared 
 for the Missionary Education Movement that their 
 manuscripts are to be revised, if necessary, in con- 
 sultation with the Editorial Committee of the Move- 
 ment so as to render them most effective for use in 
 study class work. Mr. Eddy, the author of this 
 book, being in India and therefore unable to consult 
 with the committee personally, gave the committee 
 permission to make whatever alterations it thought 
 best. Accordingly, Chapters I and II have been 
 largely rewritten, in order to supply a background 
 of the principles underlying the social and religious 
 conditions of India, and a number of explanatory 
 insertions have been made in the other chapters to- 
 gether with some rearrangement. For some of these 
 insertions the committee is indebted to Bishop W. F. 
 Oldham, of the Methodist Episcopal Church. 
 
 As a result of considerable experience, the com- 
 mittee has abandoned the idea of attempting a treat- 
 ment of all the most important phases of missionary 
 work in India. Multiplication of topics means con- 
 densation and consequent loss of vividness and detail. 
 This book does not pretend to be more than a series of 
 studies on special phases of its subject. The illus- 
 trations are taken from the author's personal expe- 
 
X EDITORIAL STATEMENT 
 
 rience, and do not claim to be the most important and 
 representative that could be selected from the whole 
 range of missionary work. 
 
 The committee wish to express their appreciation of 
 Mr. Eddy's generous confidence in their judgment, 
 and their regret that he could not have been consulted 
 in the details of revision. 
 
PKEFACB 
 
 The writing of this volume has been a labor of love, 
 and has taken me in thought a hundred times across 
 the sea to the land that I love and to which I shall 
 return in a few weeks. 
 
 Although there has been nothing worth recording 
 in my own work in India, I have had an exceptional 
 opportunity of getting a bird's-eye view of the work 
 of the missionaries all over the Empire during the 
 last fourteen years. For the first five years, as Col- 
 lege Secretary of the Young Men's Christian Asso- 
 ciation and of the Student Volunteer Movement of 
 India and Ceylon, my work in English took me 
 throughout the whole of India. Feeling, however, 
 that the heart of the missionary problem lay in the 
 Native Church and in the vernacular, I commenced 
 the study of Tamil, as that language more than any 
 other would bring me into contact with the largest 
 number of Christians. After living in tents with a 
 band of theological students for a year, I took a station 
 out among the masses. At present, as National Evan- 
 gelistic Secretary of the Young Men 's Christian Asso- 
 ciation, I devote the greater part of my time to travel- 
 ing work among the colleges, and to evangelistic mis- 
 sions throughout the Tamil Church. My home, how- 
 ever, is out among the people, many miles from the 
 
x5 PEEFACE 
 
 nearest white man, and I am responsible, when I 
 am not traveling, for the joint care of a large station 
 containing about 5,000 Christians and half a million 
 Hindus and Mohammedans. I have endeavored to 
 give descriptions of actual mission work, illustrative 
 biographical material, and concrete instances which 
 would illustrate the problems connected with mis- 
 sion work. 
 
 In addition to the usual authorities and sources con- 
 sulted, especial thanks are due to help received from 
 my dear Indian friend and feUow worker, Mr. Aza- 
 riah, to Mr. Datta's The Desire of India, and to my 
 friend Mr. Farquhar for his numerous and illuminat- 
 ing articles on the life and religion of the people, 
 which have been especially helpful. The generous 
 hospitality and help of Mr. Charles Alexander, of 
 Birmingham, have made possible the production of 
 the manuscript in the short time at my disposal. 
 
 This book goes forth as a poor plea for a great peo- 
 ple. At the worst, the facts must speak for them- 
 selves, and the people of this great land will make 
 their own appeal to heart and conscience. The book 
 is written, not to discuss a subject, but to attain an 
 object; and that object will have failed if it does 
 not lead to definite action on behalf of India. 
 
 Sherwood Eddy. 
 
 Birmingham, England, July 20, 1910. 
 
THE PEOPLE OF INDIA 
 
Human life is of little value in India. Lives are spent in grinding 
 poverty and bitter toil, and even the power of aspiration seems 
 to be talcen from men. Villages are blotted out by famine and 
 pestilence, and yet the people do not pause to inquire whether 
 such tragedy is preventable. In the plague-stricken areas, when the 
 disease is at its height, some may attempt to escape, but the bulk of 
 the population quietly awaits its doom. The villagers look into the 
 faces of their companions and wonder which of them will be next 
 struck down. There are thousands of children to whom the oppor- 
 tunity of life is never given, hundreds of women who perish pre- 
 maturely, worn out with their toil, whom early marriage, neglect, 
 and unhygienic surroundings have killed. Not one of us who believe 
 in the eternal value of the individual soul can view with uncon- 
 cern this wastage of human life. The lives of the dwellers in 
 the innumerable villages of India are precious in the sight of 
 Christ, and in his eyes every soul possesses an infinite capacity and 
 wortli. 
 
 —Datf 
 
INDIA AWAKENING 
 
 CHAPTER I 
 
 THE PEOPLE OP INDIA 
 
 National Unity. — It is difficult for those who have 
 been born into the atmosphere of a progressive 
 Western nation to appreciate present-day conditions 
 in India. One of our strongest impulses is partiot- 
 ism, which comes from a sense of national unity and 
 of a great common inheritance. That inheritance 
 has descended to us from Hebrew prophet and 
 Greek philosopher and Eoman lawgiver; it has 
 been infused with the breath of Christianity, and 
 toughened with Teutonic vigor; it has been stirred 
 by the Renaissance and Reformation, and enriched 
 by a constant growth in freedom and intelligence. 
 It pervades all our life so subtly that most of us 
 are not conscious of its existence, and think little of 
 its origin ; but yet we owe to it a thousand ties that 
 bind us together as a North American people, and 
 link us to our common English ancestry. 
 
 Common Traditions. — In the bulk of North 
 3 
 
4 INDIA AWAKENINGF 
 
 America, both in the United States and in Canada, 
 our dominant traditions are derived from a single 
 source. As a whole, we seem to be of a single race ; 
 and where consciousness of race difference arises, 
 there our troubles are most acute. We speak prac- 
 tically a single language, in which is printed and 
 distributed every year hundreds of billions of 
 pages. Free and compulsory education has made 
 this literature intelligible to us all, so that the 
 thoughts of millions are shaped by the same ideas. 
 Intercommunication. — We have had so long an in- 
 heritance of freedom that we take it as a matter of 
 course. Progress in society, government and church 
 
 <., . , , is a natural and normal thing, and its lack a re- 
 ^proach. Our systems of transportation and com- 
 
 >v\i?ifvvwv\ * ' munication have at once liberated us and bound us 
 together. Scarcely have we realized the significance 
 for unity to both countries of the transcontinental 
 railway lines that tend ever to weave together more 
 closely the domestic, social, intellectual, political, 
 and religious interests of the extreme sections of our 
 respective territories. The northward and south- 
 ward movements of our populations and interchange 
 of our products, both within the domain of each of 
 these two countries and also along lines of mutual 
 sharing of the material, moral, and religious good of 
 each, characterize the present and the future. We 
 can go where we will, and everywhere we go we 
 make new ties. Never before have nations been 
 able to extend over such vast stretches of territory 
 and to preserve such unity of spirit as to-day by the 
 
THE PEOPLE OF INDIA 5 
 
 aid of steam and electricity. Finally our applica- 
 tions of the results of modern science to the ex- 
 ploitation of our great natural resources has pro- 
 duced wealth hitherto unknown, which is shared in 
 many ways even by the poorest. All this is so fa- 
 miliar to us that it is hard to imagine a state of 
 affairs which is different. 
 
 India's Diversity. — Let us look at India by con- 
 trast. The present population of the United States 
 and Canada combined is less than one third that of 
 India. These countries could add to their own the 
 entire population of the two continents Africa and 
 South America and still fall short of the Indian total 
 of 315,001,099.^ India, China, and Europe constitute 
 three great congested centers of population upon 
 which the sun looks down in his daily course, and of 
 the three India is by far the most diverse. Even 
 with all the results of recent immigration, we are 
 still homogeneous as compared with Europe, and 
 Europe is more homogeneous than India. 
 
 Three Great Races. — There are generally distin- 
 guished three great races as the basis of Indian pop- 
 ulation, the Dravidian, Aryan, and Mongolian. The 
 characteristic type of the first is found in the south, 
 — short, dark, and with broad noses. The second 
 type, — taller, lighter, and with narrow noses, — ^is 
 most marked in the northwest, showing signs of in- 
 creasing mixture as one moves eastward. It is held 
 
 1 Census of India, 1911, provisional results for population as 
 given in the Calcutta Gazette, April 5, 1911. For other census 
 figures on India, the Census of 1901 has been used. 
 
6 INDIA AWAKENING 
 
 that this is the type of the Indo-Germanic race, 
 speaking a language related to Persian, Greek, 
 Latin, and German, which invaded India from the 
 northwest, bringing a higher civilization and re- 
 ligion, and which pushed the Dravidians southward. 
 The Mongolian type is strongest in the northeast. 
 
 Racial Spheres Outlined. — The idea is more and 
 more gaining ground that a comparatively pure 
 Indo- Aryan population is to be found only in the 
 Punjab and the adjacent territory to the north and 
 south. The leading element of the population in 
 the whole of the rest is Dravidian, except for an 
 infusion of Indo-Aryan blood. This decreases as 
 one goes from north to south, and affects the higher 
 classes more than the lower. In addition to this 
 there is in the eastern part of the country, in Ben- 
 gal, a noticeable Mongolian strain which increases 
 the farther east one travels; while along the west 
 coast, especially in the Maratha country and Coorg, 
 there is found an equally strong infusion of Scyth- 
 ian or Mongoloid blood. It should be observed that 
 the superiority of the Indo-Aryan racial element 
 was so great that it entirely absorbed the Scythian 
 languages of eastern Bengal, superseded the more 
 northerly of the original Dravidian tongues, and 
 took from those of the central and southern sections 
 a large part of their influence.^ 
 
 Moslem Infusion. — Since the year 1000 A.D., 
 there have been repeated invasions of Moslems. 
 To-day over 62,000,000 of the population are Moham- 
 *See map facing page 30. 
 
THE PEOPLE OF INDIA 7 
 
 medans, the largest percentage being found in the 
 northwest and in Bengal. The race characteristics 
 are preserved only in aristocratic families and the 
 masses are not to be distinguished from Hindus. 
 
 Language Mixture. — These great races were orig- 
 inally far more diverse than those that have mingled 
 in North America, and they present one of the most 
 remarkable language mixtures on the face of the 
 earth. In all India 185 languages are listed, 113 of 
 which are spoken by more than one thousand per- 
 sons each.^ 
 
 Range of Tongues. — Over 56,000,000 people are 
 recognized as speaking Dravidian languages, of 
 which the principal are, Telugu, spoken by nearly 
 21,000,000 ; Tamil, spoken by 16,500,000 ; Kanarese, 
 spoken by 10,300,000; and Malayalam, spoken by 
 6,000,000. Some of these are as closely related as 
 the Romance languages,- but there are very many 
 lesser languages and dialects. The languages of the 
 north are for the most part descended from the 
 Sanskrit. The government census of 1901 mentions 
 ten of these that are spoken by more than five 
 millions. Hindustani, or Urdu, which is a dialect 
 of western Hindi, a grafting of Arabic and Per- 
 sian words on a Hindi base, is spoken or understood 
 by Mohammedans all over India, and is the nearest 
 approach to a common dialect. English, being a 
 requisite for all but the lowest positions of govern- 
 
 *For the principal languages, see language chart on page 8. 
 * The Eomance languages are those derived from the ancient 
 Latin, such as French, Spanish, Italian. 
 
8 
 
 INDIA AWAKENING 
 
 ment employment, is popular in schools and is 
 spoken generally by an insignificant minority of 
 educated persons. It is interesting to note that the 
 
 LANGUAGES OF INDIA 
 
 SPOKEN BY 3,000,000 OR MORE POPULATION 
 
 Hindi. 
 
 C West^ rn Hind/.sTh. 
 
 mhi'm^mmm 
 
 BenQci/j, 
 
 Te/uau . 20. 636 , a 7Z 
 
 m^a^SEM 
 
 Rajasthani, 1 0,9/7,7/2 
 Kanarese , /0,365,047^i 
 Gujarat/ , S, 928, SO/' 
 Or/ya, 3,687,^29 
 Burmese, 7,^74^,396] 
 Ma/aya/am, 6, 02S, Z04^ 
 la/jnc/a, ^,^57.S/7 
 S/ndh/ , ^,006,Z9S 
 /63 Ot/iers spo/<en by i7.973,225\ Popu/at/on 
 
 Indian National Congress which meets to discuss 
 the ne«ds of native India finds no other practicable 
 medium of communication than the language of its 
 foreign rulers. 
 
THE PEOPLE OF INDIA 9 
 
 Barrier of Diverse Speech. — It is difficult for the 
 people of Canada and the United States to appreci- 
 ate the practical effect of this language diversity. 
 Our newspapers, magazines, and books, our schools, 
 our pulpits and other public institutions, our fre- 
 quent travel and intervisiting, find almost no hin- 
 drance from the language standpoint in making 
 common a great fund of ideas. Consider how our 
 problems would be complicated if every small group 
 of States or Provinces had a different vernacular; 
 what a bar would be placed on commerce and intel- 
 lectual interchange. If, beyond this, scores of the 
 less extended sections could be approached only 
 through an additional tongue, how could we ever 
 raise them out of hopeless provincialism and mental 
 stagnation? 
 
 Illiteracy an Obstacle. — But even if India had a 
 single language, her enormous percentage of illiter- 
 acy would check the influences mentioned above 
 that have so greatly unified our peoples. By the 
 census of 1900, ten and seven-tenths per cent, of the 
 population of the United States at least ten years of 
 age was illiterate, over two thirds of which was 
 found among the colored people and foreign whites, 
 and the percentage of illiteracy of Canada is about 
 the same.i In India over ninety per cent, of the 
 
 * Census of Canada, 1901, shows that fourteen and four 
 tenths per cent, of the population at least five year^ of age 
 were illiterate. Figures are not given for ten years and lip- 
 ward, so no exact comparison with the United States can be 
 made. 
 
10 INDIA AWAKENING 
 
 male population, and over ninety-nine per cent, of 
 the female is illiterate. The immense debt that we 
 owe to the printed page dwindles under conditions 
 such as these to a trifling fraction. 
 
 Sway of Custom. — In the second place, even the 
 best of the races and languages of India have 
 brought the people no such heritage of customs and 
 ideals as descended to the American settlers, and 
 through them to us. In the earlier stages of human 
 society the welfare of a community depended upon 
 the subordination of every individual to the com- 
 mon rule. The groups in which every man did that 
 which was right in his own eyes would be destroyed 
 by those which submitted to a military discipline. 
 This put such a premium on customs that were in- 
 violable that everywhere in primitive society we 
 find observances of customs made a religious duty 
 and departure from the ways of the fathers threat- 
 ened with the vengeance of the gods. Custom, law, 
 and religion became synonymous. 
 
 Conservatism a Passion. — It is absolutely neces- 
 sary in dealing with India to keep clearly in mind 
 that the separation which we have made between so- 
 cial customs and religion has never taken place, and 
 that the same feelings of reverence with which the 
 ancient Hebrew obeyed the Law and with which we 
 perform our most sacred religious obligations at- 
 tach themselves in the mind of the Hindu to-day to 
 custom' as a whole. The two great forces that have 
 shaped the development of custom in the West have 
 been the rationality of the Greeks and the righteous- 
 
THE PEOPLE OF INDIA 11 
 
 ness of the Hebrews. The one has cleared our mind 
 and the other has purified our instincts. Although 
 lacking these, custom in India has been strength- 
 ened as perhaps nowhere else in the world by an 
 intense religiousness that makes conservatism a 
 passion. The great characteristic of the Indian 
 people is the intensity of religious instinct which 
 has penetrated every part of the daily life, conse- 
 crated the worst as well as the best traditions, and 
 blocked every tendency to social change. 
 
 Occidental Principles of Liberty. — ^We in the West 
 have developed the ideal of individual liberty. We 
 have set the individual free from the tyranny of so- 
 ciety by separating custom from law. The indivi- 
 dual is permitted to differ from others, to enter into 
 new social combinations and to rise in the social 
 scale. This ideal carries with it the rights of women 
 and children to personal development and education. 
 We have set the individual free from the tyranny of 
 the state by declaring that government is for the 
 sake of the governed and by making provision for 
 changes of officials and laws. Society has made a 
 great advance when it provides for adjustment to 
 changing conditions by means of new laws. This 
 marks the transition from government by custom 
 to government by discussion. We have set the in- 
 dividual free from the tyranny of ecclesiastical au- 
 thority by a separation of Church and State. 
 
 Subjection of the IndividuaJ.— In India none of 
 these separations have taken place. The family 
 and not the individual is the social unit, and this 
 
12 INDIA AWAKENING 
 
 always makes for subjection of women and chil- 
 dren. The individual is not free to differ from his 
 neighbors or his ancestors. Every influence con- 
 spires to keep him at the social level in which he 
 was born. Though in village communes local mat- 
 ters are settled by a council of leaders according to 
 traditions, the inherited spirit of government is 
 everywhere patriarchal and despotic. Custom is 
 neither to be discussed nor amended. In early days 
 the priestly class obtained control, and has domi- 
 nated native education and law as well as religion 
 ever since. 
 
 Institution of Caste. — The great social institution 
 which expresses all this immovable control is caste. 
 It may be defined as a collection of families holding a 
 common title or name, claiming descent from a com- 
 mon ancestor, originally professing to follow the 
 same calling, and unified into a single community by 
 a tradition of fixed rules and customs. They are 
 separated from other castes by the prohibitions of 
 intermarriage, eating together, contact, and similar 
 barriers. 
 
 Factors Producing Caste. — The origin of caste is 
 due to several different causes. Among these are the 
 following : 1. The preservation of race purity, based 
 upon a distinction of color, in order to prevent the 
 traditions of the higher race being lost by intermar- 
 riage with the lower orders. 2. Various occupation 
 groups gradually hardened into castes. Men of the 
 same trade formed a gild, which in time became 
 a caste. Each son had to follow the trade of his 
 
THE PEOPLE OF INDIA 13 
 
 father, and every change of occupation tended to 
 develop a new caste. 3. Clans or new tribes were 
 incorporated within the pale of Hinduism by the 
 acknowledgment of the supremacy of the Brahman 
 priesthood, and thus passed over into Hinduism in a 
 body. This process is taking place to-day, and Hin- 
 duism is growing by incursions made upon the ab- 
 origines and simple animists. 4. In former days 
 intermarriage between two different castes and the 
 migration of people to different localities always 
 tended to form new castes. 5. The sanctity of sac- 
 rifice, which could be performed only by a priestly 
 class whose ritual was handed down from father to 
 son, exalted the Brahmans and made them indis- 
 pensable, and through them strengthened the whole 
 social system of caste. Caste to-day is supported 
 also by the pride of social rank and of birth, natu- 
 ral to all men, and is hedged about by a thousand 
 thorny rules. 
 
 Number of Castes. — In the earlier Vedas there is 
 no trace of caste. In the simple life of the days that 
 followed four castes emerged. The Brahmans or 
 priests, the Kshatriyas or warriors, the Yaisyas or 
 traders, and the Sudras, who were laborers or serfs. 
 In most parts, the second and third of these have 
 ceased to exist as castes. The Sudras have ramified, 
 subdivided, and multiplied into hundreds of separate 
 castes, and constitute the bulk of the population to- 
 day. They form the respectable middle classes. In 
 all, there are 2,378 principal castes and tribes, but 
 if all the lower castes and subdivisions were in- 
 
14 INDIA AWAKENING 
 
 eluded, there would be probably a hundred thousand 
 castes in India, no two of which can intermarry. 
 Among Brahmans alone there are 1,886 subcastes, 
 which for the most part cannot intermarry. 
 
 Present Divisions. — Instead of the four original 
 castes there are to-day three great divisions number- 
 ing as follows : Brahmans, 14,893,000, or about 5 per 
 cent, of total population ; Middle Castes, 142,000,000, 
 or nearly 50 per cent, of the whole ; and Panchamas, 
 or outcastes, 50,000,000 or about 16 per cent, of 
 the whole. The Panchamas, or " fifth order,'* with 
 different names in various sections of the country, 
 are outcastes in the sense that they are outside the 
 pale of Hinduism, and are usually forced to live out- 
 side the villages and are not permitted to enter the 
 Hindu temples. They are called the *' untouch- 
 ables. ' ' They are also subdivided among themselves, 
 and will not intermarry. Though outcastes they are 
 completely under the dominance of the caste sys- 
 tem, and find it almost impossible to break away 
 from it, or change their religion. 
 
 Sacred Authority of Caste. — According to the sa- 
 cred books of Hinduism, caste is a divine institu- 
 tion. The sacred law of Manu decrees the status of 
 the various castes as follows : ^ 
 
 *' The Brahman ... is by right the lord of this 
 whole creation. A Brahman ... is born as the 
 highest on earth, the lord of all created beings. 
 
 * Quotations here and elsewhere are from Sacred Books of 
 the East, by E. Max Miillar, Vol. XXV, The Laws of Manu, 
 translated hj Georg Biihler. 
 
HON. V. KRISHNASWAMI IYER 
 
 Judge of the High Court, Madras 
 
THE PEOPLE OF INDIA 15 
 
 Whatever exists in the world is the property of the 
 Brahman."! 
 
 " Let not [one] explain the sacred law [to a 
 Sudra], nor impose upon him a penance. For he 
 who explains the sacred law to a Sndra or dictates 
 to him a penance, will sink together with that man 
 into . . . hell."=^ 
 
 *' The dwellings of [outcastes] shall be outside 
 the village, . . . and their wealth shall be dogs and 
 donkeys. Their dress shall be the garments of the 
 dead, they shall eat their food from broken dishes, 
 black iron shall be their ornaments, and they must 
 always wander from place to place. A man who 
 fulfils a religious duty, shall not seek intercourse 
 with them. "3 
 
 Former Condition of Pariahs. — Abbe Du Bois de- 
 scribes the Pariahs of a century ago as slaves or 
 serfs sold with the soil. They could own no land, 
 they were beaten and reviled, they lived in pov- 
 erty and almost nakedness. Brahmans would not 
 even touch them with a stick. If one entered a 
 Brahman's house he was murdered. A man was 
 sold for a dollar, or a little rice, or about the price 
 of a cow. As an illustration of their condition, the 
 Puliars of Malabar dwelt in trees, in little huts built 
 in the branches. They were not allowed to build 
 their huts on the ground nor to walk in the public 
 road. If a high-caste man met one on the road, he 
 
 * Mann, I. 93, 99, 100. 
 'Ibid., IV. 80, 81. 
 •Ibid., X. 51-53. 
 
16 INDIA AWAKENING 
 
 could stab him on the spot. His description of the 
 poverty and suffering of the poor people is heart- 
 rending. 
 
 Social Tyranny of Caste. — ^A man's caste in India 
 is his destiny. All independence is crushed. If the 
 caste regulations are broken and defied the whole 
 community boycott and if necessary ostracize the 
 man. No one will work for him, no one will sell to 
 him, no one will help him. We cannot realize the 
 problem presented to mission work by this system, 
 which forbids any man to change his religion, to 
 improve his condition or rise in the social scale, and 
 which boycotts every convert. As Dr. Jones says, 
 " To the ordinary Hindu a change of caste would be 
 as unexpected, yea as impossible, as his sudden 
 change into the lower brute, or into the higher an- 
 gelic kingdom.'' 
 
 Some Benefits of Caste. — Caste is the '* keystone 
 of the arch of Hinduism." It has had some good in- 
 fluence as a great wall of defense against the invader 
 and as a conservator of tradition. It has provided 
 for the division of labor and for trade gilds, and has 
 furnished moral restraints by its strict rules. It has 
 preserved certain arts and industries and enabled the 
 people to unite and cooperate within narrow lines. 
 
 Evils of Caste. — Its evil effects, however, far out- 
 weigh the good. Maine, in his Ancient Law, de- 
 scribes caste as '^ the most disastrous and blighting 
 of human institutions. ' ' A non-Christian newspaper 
 writes, ** It is not possible to describe in temperate 
 words the terrible havoc which caste has wrought in 
 
THE PEOPLE OP INDIA 17 
 
 India. The preservation of caste means the suicide 
 of the whole nation.'' A Hindu social reformer 
 sums up its evils as follows: ** It has produced dis- 
 union and discord. It has made honest manual labor 
 contemptible, and retarded progress. It has brought 
 on physical degeneracy by confining marriage within 
 narrow circles. It has developed indirectly the sys- 
 tem of early marriage. It has suppressed individu- 
 ality and independence of character, and while af- 
 fording the opportunity of culture to the few, it 
 has caused the degradation of the masses." '' The 
 social system and the whole tone of religious thought 
 with its philosophy of fatalism is against the indi- 
 vidualistic self-assertion necessary to success in the 
 struggle for existence. It is opposed to cooperation 
 for civic ideals, and it promotes indifference to life." 
 Once caste is undermined, Hinduism would crumble 
 to the ground, for it has no other coordinating 
 factor. 
 
 Results of Its Overthrow. — ^What would become of 
 Canada or the United States if the divisive in- 
 fluences of different race origins and a multitude 
 of languages and dialects were cross-seamed and 
 petrified by the divisions and rigid prejudices of the 
 caste system? If instead of one race problem which 
 is gradually yielding to the forces of education, pa- 
 triotism, and religion, the United States had hun- 
 dreds of caste cleavages, uninfluenced by patriotism 
 or education, and strengthened by intense religious 
 instincts, her people would better realize the ob- 
 stacles to progress in India. The break-up of the 
 
18 INDIA AWAKENING 
 
 system would bring thousands into the Christian 
 Church in masses, and that is what will probably 
 happen within a few decades. The missionary work 
 of the present is in preparation for that great up- 
 heaval. The teaching of Christianity with its West- 
 ern education, its doctrine of liberty and the natu- 
 ral equality of all men, which has been the basis of 
 every advance in the Occidental world for the last 
 two hundred years, as Benjamin Kidd points out, 
 will ultimately overthrow the system of caste. No 
 other hope of the social betterment of India can be 
 discerned. 
 
 An Ever-present Problem. — Caste is the one great 
 problem in India to-day. It is this which makes 
 India such a difficult mission field. It is this which 
 holds back the high-caste students in the colleges 
 and the poor pariah in the villages from embracing 
 Christianity. It is this which has preserved Hindu- 
 ism from conquering invasions and proselyting re- 
 ligions. It is this ever-present problem which meets 
 the missionary in every Hindu village he enters, and 
 the remnants of caste prejudice which baffle him in 
 many Christian congregations. How can we solve 
 the problem? Mr. Bernard Lucas, in his Empire of 
 Christ, and many others would suggest that as caste 
 is only a social system, and since social differences 
 exist in every land and are not necessarily incom- 
 patible with Christianity, we should not make the 
 breaking of caste a necessary requirement for en- 
 trance into the Church, but should in part ignore it, 
 and trust that it would in time die out of itself, as 
 
THE PEOPLE OF INDIA 19 
 
 did the institution of slavery. Thousands would 
 become Christians if they could retain their caste. 
 
 Immobile India. — Our "Western freedom of move- 
 ment and the increase of manufactures has promoted 
 the growth of great cities, which focus interchange 
 of thought and become centers of progressive ideas. 
 The director of the United States census for 1910 es- 
 timates that cities of over twenty-five thousand will 
 be shown to contain between thirty-one and thirty- 
 two per cent, of the population, and that towns and 
 cities of over twenty-five hundred will have between 
 forty-five and forty-seven per cent. The census of 
 India for 1901 showed that the cities of over twenty 
 thousand contain only about five per cent, of the 
 population, and that towns and cities of over two 
 thousand contain only twenty-three per cent. On 
 the other hand, there are 171,135,614 in villages of 
 less than one thousand inhabitants, over fifty-eight 
 per cent, of the total population ; and 271,882,074 in 
 towns and villages of less than ten thousand, over 
 ninety-two per cent, of the population. 
 
 Lack of Information and Travel. — With the addi- 
 tion of language and caste hindrances, this situation 
 presents a physical barrier to the rapid diffusion of 
 ideas, to overcome which would require an im- 
 mensely greater development of transportation and 
 communication than that which they possess. In 
 1909, India, with more than half the area of the 
 United States, had 31,000 miles of railroad, as com- 
 pared with 235,000 miles in the United States. The 
 bulk of the Indian people, however, live away from 
 
20 INDIA AWAKENING 
 
 the railroad and are without newspapers, books, or 
 schools. Religion and caste combine to discourage 
 travel. *' The fact is that the Hindu has little of 
 the migratory instinct, and all his prejudices tend 
 to keep him at home. As a resident member of a 
 tribe, caste, or village, he occupies a definite social 
 position, of which emigration is likely to deprive 
 him. When he leaves his home he loses the sym- 
 pathy and support of his clansmen and neighbors; 
 he misses the village council, which regulates his 
 domestic affairs; the services of the family priest, 
 which he considers essential to his salvation. Every 
 village has its own local shrine, where the dei- 
 ties, in the main destructive, have been propitiated 
 and controlled by the constant service of their vota- 
 ries. Once the wanderer leaves the hamlet where he 
 was born, he enters the domain of new and unknown 
 deities, who, being strangers, are of necessity hostile 
 to him, and may resent his intrusion by sending fam- 
 ine, disease, or death upon the luckless stranger.'*^ 
 Whatever caste may have done to stimulate industry 
 in former days, in the present stage of economic de- 
 velopment, it is one of the great hindrances to na- 
 tional prosperity. 
 
 Small Incomes and Poverty. — ^It is most pathetic 
 that in her desperate struggle with poverty India 
 should find the influences of religious custom such a 
 hindrance. A nation so handicapped should have 
 the utmost freedom of each individual to make the 
 most of himself, instead of an absolute constraint to 
 * Crooke, The Northwest Provinces of India, 326. 
 
THE PEOPLE OF INDIA 21 
 
 follow the trade of his father irrespective of his 
 own tastes and abilities. Under such circumstances 
 the growth of transportation, communication, and 
 social influences that have done so much to unify 
 our own country, will be slow in developing, and 
 thus the influences which should tend to destroy 
 caste will be retarded. The poverty of the people 
 of India is proverbial. A day laborer receives less 
 than ten cents a day, even when he can get work. 
 The average income in my own district is five and 
 one half cents a day, $1.65 a month, or $20 a year 
 per family. Dadabhai Naoroji, an Indian member 
 of the British Parliament, estimated that the aver- 
 age income per capita in India is only seven dollars 
 a year. Lord Cromer's estimate of nine dollars per 
 capita is probably more nearly correct. The Hindu 
 writer, Mr. R. C. Dutt, makes the criticism that 
 while in England the average income is $210 a year, 
 in India it is only $10. Forty millions lie down 
 hungry every night upon a mud floor, who have had 
 only one meal, or at most two scanty meals, during 
 the day. Men, women and children all work to- 
 gether in the fields ; yet only 47 per cent, of the pop- 
 ulation have work, while 53 per cent, are dependent. 
 Immediate Causes. — The more immediate causes of 
 this poverty are not far to seek. The lack of manu- 
 factures, the dependence of the population upon ag- 
 riculture, when the monsoon ^ so frequently fails, the 
 
 * A wind that blows steadily along the Asiatic coast in winter 
 from the northeast, forming the dry monsoon; in summer more 
 violently from the southwest, constituting the wet monsoon. 
 
22 INDIA AWAKENING 
 
 overcrowding of population, with poor methods of 
 agriculture, naturally lead to poverty. The hoard- 
 ing of wealth instead of placing it at interest, the 
 tying up of money in jewels, the prevalence of debt, 
 and the tendency to litigation, also rob the country 
 of its resources. Add to this the burden of five and 
 a half million mendicants or holy men and beggars, 
 which the religion of the land places as a burden 
 upon a kind-hearted people, and you have conditions 
 which are rife for poverty. 
 
 Recurring Famines. — The terrible effects of this 
 poverty appear in times of famine. When the mon- 
 soon fails, as it frequently does, anxious eyes are 
 turned toward the burning heavens. During the 
 last fifty years, twenty-two famines have swept 
 away 28,000,000 of the people. The famine of 1900, 
 which I witnessed, carried off five millions and 
 left fifty millions hungry. I can more vividly re- 
 call the dreadful scenes of this famine by quoting 
 from my report letter of March in that year. It 
 reads as follows: 
 
 Famine of 1900. — * * India is entering upon another 
 great famine. The Viceroy and the Imperial Coun- 
 cil, surveying the entire country, have made their of- 
 ficial announcement concerning this famine, which 
 has now assumed national proportions. They say: 
 *The greatest aggregate famine area will be about 
 300,000 square miles (or five times the area of Eng- 
 land), containing a population of 40,000,000. There 
 is a further population of 21,000,000 in which more 
 or less general scarcity and distress prevail.' Even 
 
THE PEOPLE OF INDIA 23 
 
 now there is a population equal to that of Ireland on 
 the relief works, and they are increasing at the rate 
 of several hundred thousand every week. 
 
 Facing Starvation. — '' The first station I visited 
 was that of a veteran missionary. Already the 
 crowds had begun to collect about his door begging 
 for food. I saw one group of gaunt specters stalk 
 silently in from the dusty road. They had walked 
 seventy-five miles. ' Sir/ they said, ' we have no 
 work, no food, no water. How can we live ? ' Here 
 in his own field were 10,000 Christians destitute of 
 food, praying and waiting. The people are now liv- 
 ing on berries, roots, the thorny cactus, and grass 
 seed, and this can last but a few weeks. Beyond 
 this one dreads to think. At best no crop can come 
 now for eight months. As we drove through the 
 fields they were withered and burned in the sun. 
 The cattle were gone, the streams were dry, the wells 
 often empty. The parched farms were deserted, the 
 villages were quiet, the people silent and gloomy. 
 The glaring heaven seemed brass, and the earth was 
 burned like brick. 
 
 Disease Added. — '' In the next mission station 
 things seemed almost worse. Of the 18,000 
 Christians, half were destitute. The missionary told 
 me that some had eaten nothing for days. In some 
 places disease was following in the wake of the fam- 
 ine. In one little village he found forty houses where 
 one or more were lying sick with smallpox. The old 
 man had fought as a captain through our American 
 civil war, but his face was wet with tears as he told 
 
34 INDIA AWAKENING 
 
 me of sights which he said beggared description. 
 Some of the little children were blind with disease 
 and their wails were pitiful to hear. 
 
 Perishing Children.— '' On arriving in Bombay I 
 met an old Princeton acquaintance. He said 'Gu- 
 jarat was a fertile country thickly populated. The 
 whole face of the land is now altered. Every leaf 
 was torn from the trees long ago for the cattle, and 
 now the trees themselves have been cut down for 
 wood. The whole country, once green as a park, is 
 now a blasted waste of barren stumps and burned 
 fields. I have seen oxen dying in the streets and now 
 they have lost nearly all. It will take years for those 
 who survive the famine to recover from it. In my 
 district five hundred people are dying each week. 
 Repeatedly parents have offered me their children 
 for sale at a rupee each, or about thirty cents. And 
 they love them as we love our children. Children are 
 now being offered for sale as low as four cents each, 
 or for a measure of grain. The Mohammedans often 
 buy little girls. One has only to live in a heathen 
 land to know what they will do with them.' 
 
 Pathetic Appeal.—'' ' If you had a hungry crowd 
 at your door all day. If you could see men reduced 
 to feeble and tottering skeletons, if you could hear 
 the wail of hungry children, or the pleading of a 
 mother who has no nourishment left for her starv- 
 ing baby, I know you would want to share their 
 suffering, and that you would give till it touched 
 every luxury you eat, the finery you wear, until you 
 had fairly faced the command of our Master, " Sell 
 
THE PEOPLE OF INDIA 25 
 
 that which ye have and give alms." ' When my 
 friend had finished his sad story and I asked him 
 how Christian people could help, he said, * Best of 
 all by rescuing orphan children/ '' 
 
 Far-Reaching" Response. — In answer to the above 
 letter friends in America sent $17,000 for famine re- 
 lief, and thousands of orphans were fed. Somehow 
 the letter got printed and money came from negroes, 
 American Indians, and twelve different nationalities. 
 One school of girls in China sent their offering for 
 the famine, just before they were martyred in the 
 Boxer uprising. Many of the children rescued have 
 now become leaders of Christian work in India. 
 
 Basis of Permanent Help. — We have referred thus 
 at length to the poverty and famines of India be- 
 cause they not only show India 's physical suffering, 
 but are typical of the moral and spiritual need of 
 this great people. '* My people die for lack of 
 knowledge." Christian education has largely solved 
 the problem of famine where it has been widely ex- 
 tended. Our industrial and normal schools are 
 changing the social status of the submerged pariah 
 and removing him from the hand to mouth depend- 
 ence upon heartless Hindu landlords. But the down- 
 trodden masses of India's unreached multitudes lie 
 like a beggar at our gate, full of sores and desiring 
 to be fed with the crumbs that fall from our table. 
 We can help them best, not by fitful famine relief in 
 special times of distress, but by the prevention and 
 provision which the gospel of Christ can give to 
 India, with all its uplifting power. The only rich 
 
26 INDIA AWAKENING 
 
 nations of the world are the Christian nations of the 
 West, or those developed by them. The half of the 
 world that is poor to-day is the half that is without 
 Christ. Can you measure the forces of Christian 
 civilization upon India's future in their social, eco- 
 nomic, educational, and philanthropical results ? We 
 have it within our power to launch this mighty force 
 through the Christian church and school. * ' Ye shall 
 know the truth and the truth shall make you free." 
 But how shall they know it? 
 
RELIGIONS 
 
In the West we are accustomed to speak of a certain phase of 
 life as the religious life, and to draw sharp distinctions between 
 what we call sacred and secular. In India, on the other hand, life 
 is essentially religious, and in the strictest sense of the word 
 there is nothing which can properly be called secular at all. Re- 
 ligion is all-pervading as the atmosphere itself ; it penetrates into 
 every nook and corner of life, so that the Hindu can never escape 
 from its influence. It presides over his birth, fixes his name, 
 determines his education, settles his calling, arranges his mar- 
 riage, orders every detail of his family and social life, and controls 
 his destiny through all time. Not only so, but it gives color and 
 shape to the external world in which he lives and moves. Animate 
 and inanimate nature, rivers and hills, trees and plants, rocks and 
 stones, everything in the animal and vegetable kingdom, are all 
 alike existing in this all-pervading religious atmosphere, and pre- 
 sent themselves to his mind through this all-embracing medium. 
 It is this fact perhaps more than anything else which makes the 
 Hindu an insoluble enigma to the man of the West. Its subtle 
 influence is encountered at every turn, its tint is present in every 
 landscape, its pungent essence can be detected everywhere. It has 
 to be reckoned with in the India Office, in the Legislative Council, 
 in the Government Office, in market and school, in the largest town 
 as well as in the smallest hamlet. 
 
 — Lucas 
 
CHAPTER n 
 
 RELIGIONS 
 
 Europe and Asia Contrasted. — ^Asia is the birth- 
 place of ^eat religions. As Meredith Townsend 
 says : * * The truth is that the European is essentially 
 secular, that is, intent on securing objects he can see ; 
 and the Asiatic essentially religious, that is, intent on 
 obedience to powers which he cannot see but can 
 imagine. . . The European, therefore, judges a creed 
 by its results, declaring that if these are foolish or 
 evil or inconvenient the creed is false. The Asiatic 
 does not consider results at all, but only the accuracy 
 or beauty of the thoughts generated in his own 
 mind.''^ 
 
 Semitic and Aryan Faiths. — Two great races, both 
 Asiatic, have given the world its most germinal re- 
 ligions, the Semitic Jew with his transcendant mono- 
 theism and deep moral sense; and the Aryan of In- 
 dia with his overmastering consciousness of the im- 
 manence of God and the reality of the Unseen. The 
 former has more largely shaped the West and the 
 latter has influenced the East. India has ever been 
 the home of religions, a vast religious area where the 
 world's great faiths are on trial, and where finally 
 only the fittest can survive. 
 
 1 Asia and Europe, 29. 
 
 29 
 
30 INDIA AWAKENING 
 
 Strength of Religions of India. — The strength of 
 the various religions of India and their relative num- 
 bers is shown in the following table ^ 
 
 Jews 18,000 
 
 Parsees 94,000 
 
 Jains 1,334,000 
 
 Sikhs 2.,195,000 
 
 Christians 2,923,000 
 
 Animists 8,714,000 
 
 Buddhists 9,477,000 
 
 Mohammedans 62,458,000 
 
 Hindus 207,147,000 
 
 Thus of every hundred persons in India 71 are 
 Hindus, 21 Mohammedans, 3 Buddhists and 1 
 Christian. This proportion varies greatly in differ- 
 ent provinces. 
 
 Jews and Parsees. — The Jews, who have probably 
 been in India since some remote dispersion of the 
 first or second century, are a poor and isolated com- 
 munity in Western India, with no influence on In- 
 dia's life. The Parsees, driven from Persia by the 
 Mohammedan persecution over a thousand years ago, 
 while a highly educated Zoroastrian community, are 
 completely isolated in the Bombay presidency. 
 
 Buddhism. — Buddhism, which arose as a protest- 
 ant reform movement within Hinduism, prevailed in 
 India from about 500 B.C. to 500 A.D. ; but after a 
 fair trial perished in the land of its birth. Apart 
 from the outskirts of the districts bordering on the 
 Himalayas and Burma, it has ceased to exist in India 
 
 ^From Census of India, 1901. 
 
RELIGIONS 31 
 
 proper. Buddha, the greatest of India's sons, leav- 
 ing his life of princely luxury, by his * ' great renun- 
 ciation '* sought to find a way of escape from the 
 evil of existence by the suppression of all desire. 
 His winsome personality, his appeal to the masses 
 for the first time in the vernacular, his revolt from 
 caste and the burdensome ritual of the Brahmans, 
 his high moral teaching and the note of humanity 
 which he struck, came to India at the time as good 
 news. But his religion ignored God, and it could 
 never finally satisfy the deep religious instincts of 
 India. After the fifth century A.D., Buddhism 
 ceased to exist as a paramount religion. During the 
 last fourteen years, traveling in all parts of India 
 proper, I have never met a single Buddhist. In Ti- 
 bet, Burma, and Ceylon, it is of course still the pre- 
 vailing religion. 
 
 Mohammedanism. — The Mohammedans numbered 
 62,000,000 at the census of 1901, and have doubtless 
 increased since that time. They are most numerous 
 in Kashmir and the Punjab, where they form over 
 one half of the population, and in Bengal, where 
 they amount to nearly one third. Though formerly 
 ruling over the bulk of India, they have lost their 
 political prominence, and have been much slower 
 than the Hindus to cultivate Western learning. 
 
 Some Lines of Change. — The problem of Moham- 
 medanism in India presents many interesting feat- 
 ures which cannot be discussed here for lack of 
 space. On the one hand, especially among the 
 lower classes, their religion has been tinged with 
 
32 INDIA AWAKENING 
 
 Hinduism. ** The census officials were often in doubt 
 whether to reckon certain groups under the headings 
 of Mohammedans or Hindus." New and powerful 
 sects, such as the Kabirpanthis, Sikhs, and others 
 have arisen from a mingling of Hindu and Moslem 
 influences. The caste spirit has shown itself in Is- 
 lam, and the prohibition of marriage outside of 
 caste lines is to a certain extent observed. At the 
 other end of the line we see the effect of Christianity 
 and "Western ideas. A small section of Moham- 
 medanism stands for progressive theology, social re- 
 forms, and Western education. A conference on 
 missions to Moslems was held in Lucknow, in Janu- 
 ary, 1911. The reports of this conference should be 
 consulted for recent information on the subject of 
 Islam in India. 
 
 Animism. — Animism still remains the religion of 
 over eight million aboriginal hill tribes, who worship 
 subordinate spirits, but they are being gradually 
 absorbed by the other religions.^ The religious 
 future of India lies between Christianity and Hindu- 
 ism, and in this chapter we shall try to estimate 
 sympathetically the worth of the latter religion, and 
 to weigh its elements of strength and weakness. The 
 question before us is, what has Hinduism done for 
 India, and what can it do? 
 
 Hinduism. — The average person in Canada or the 
 United States has little conception of a life saturated 
 
 1 For a detailed account of Parseeism, Buddhism, Mohamme- 
 danism, and Animism, see Murray, The Great Beligions of 
 India. 
 
EELIGIONS 33 
 
 with religion as is that of India. Religion covers all 
 life. It fills all thought. It governs all acts. It reg- 
 ulates all movements. So complete a possession of a 
 man's whole being by religion as is common in In- 
 dia can only be found among the rare mystic saints 
 of other lands. Witness the indescribable sufferings 
 of the millions of devotees on year-long pilgrimages 
 to sacred shrines, the life-long vigils and absorbed 
 contemplations of tens of thousands of ascetics. But 
 above all note the unfailing ceremonies that entire 
 Hindu households go through every day before the 
 shrines which are found in every orthodox Hindu 
 home. How earnest the women ; how seemingly rev- 
 erent the men; how cheerfully present the children. 
 Contrast the prayerlessness of our American people. 
 
 Religion Merged with Custom. — Since religion in 
 India has not yet been separated from custom, it 
 controls the bulk of life. We of the West have so 
 emancipated custom and daily life from religious 
 control that our main danger is from a secular and 
 materialistic spirit. 
 
 Diverse Nature of Hinduism. — As compared with 
 Western religion, Hinduism is not only more intense 
 and comprehensive, but far more diverse. It consti- 
 tutes perhaps the greatest mixture of any religion on 
 the face of the earth. It derives from many sources, 
 and since caste has checked free assimilation, the 
 original elements exist side by side in every possible 
 combination. It must be remembered that almost 
 nothing holds good of Hinduism as a whole, that 
 ideas and customs that rule in one part of the coun- 
 
34 INDIA AWAKENING 
 
 try and in certain strata are unknown and inert in 
 other parts and other strata. When we speak of de- 
 velopment, we do not mean an orderly progress of 
 the whole, but only the growth of tendencies which 
 affect larger or smaller groups. To the outsider who 
 reads the generalizations of condensed accounts 
 Hinduism may seem tolerably homogeneous, but 
 further study or actual contact shows that the ex- 
 ceptions to the rules are bewildering in their con- 
 fusion. But it may be possible to make distinct some 
 of the principal elements of modern Hinduism. 
 
 Animistic Element. — 1. Animism covers the belief 
 in a life which animates with unequal degrees of 
 power all nature, as well as the body of the indivi- 
 dual. Earth, air, and water are peopled with spirits 
 which are mostly malicious and which must be propi- 
 tiated, as the higher gods do not protect against 
 them. Whatever in nature seems unusual is set down 
 to the possession of spirit power and is worshiped 
 accordingly, — stones or local configurations which 
 are unusual or grotesque in size, shape, or position; ^ 
 things inanimate gifted with mysterious motions, 
 such as trees, rivers, and other material objects ; ani- 
 mals which are feared and which are odd or useful, 
 as snakes, monkeys, cows, and the like; things use- 
 ful, such as tools ; dead relatives or persons who were 
 strong or notorious in life, or who died in a strange 
 way. All these things arouse in the common man a 
 
 1 An obscure remnant of the same feeling is shown in Amer- 
 ica by the names, * * devil 's pulpit, ' ' * * devil 's punch-bowl, ' ' and 
 like terms, applied to rocks of curious shape. 
 
EELIGIONS 35 
 
 feeling of mysterious awe. Joined with this is the 
 worship of dead parents whose spirits are dependent 
 on their survivors for comfort, and who will avenge 
 neglect or any deviation from custom. This belief 
 is (1) a religion of fear, since most spirits are mali- 
 cious; (2) a religion divorced from ethics, since spir- 
 its have no regard for moral ideals; (3) a religion of 
 custom, since the worship rests on blind tradition, 
 and the spirits are apt to punish departure from 
 custom. 
 
 Incubus Upon the People. — '* Oh, evil one,'* cries a 
 distressed mother, "why hast thou cast a spell upon 
 my little one? What shall I do to appease thee? " 
 Every disease, every disaster comes from these min- 
 isters of evil. Utmost anxiety prevails, particularly 
 among the women, that right auguries and signs 
 should attend the performance of every important 
 act of life. The astrologer casts the horoscope of 
 every child; determines the wedding day and all 
 other important days in every family. No journey is 
 undertaken, nor house built, nor garden planted, nor 
 field reaped, nor boat launched, nor wife chosen, nor 
 does a birth or death come to pass without efforts to 
 obtain favorable signs and to placate adverse gods 
 and to seek the favor of the benign. No words can 
 describe the oppression of spirit under which practi- 
 cally all the uneducated of India live, and this in- 
 cludes over ninety per cent, of the people. 
 
 Its Wide Range. — This religion, with varying 
 forms of worship, has existed from the earliest times. 
 It belonged to the Aryans as well as to the Dra- 
 
36 INDIA AWAKENING 
 
 vidians with whom it is usually connected. It is the 
 religion of one of the four sacred Vedas, the 
 Atharva-Veda, and may be older than the religion 
 of the Rig- Veda itself, being held by the lower 
 classes. While only 8,000,000 of the population of 
 India are classed as Animists in the census, animis- 
 tic ideas influence the great bulk of the population 
 of to-day. Though they acknowledge certain of the 
 higher gods, the masses have a religion mainly of 
 fear and of dealings with spirits and minor deities. 
 
 Ritualistic Element. — 2. Ritualism. Sacrifice, which 
 in the very earliest records seems to have been a 
 thank-offering, was next offered to nourish the gods, 
 then to wrest rewards from them, and finally as an 
 instrument for the attainment of supernatural pow- 
 ers. The greatest importance came to be attributed 
 to it, together with magical properties. It must be 
 offered with an elaborate ritual, the virtue of which 
 was destroyed by a single slip. This was known only 
 to the Brahmans, who largely by this means attained 
 their position of leadership. While there have been 
 reactions against this ritualism, the average Hindu 
 yet ascribes great efficacy to verbal and mechanical 
 formulae, and the Brahman retains much of his 
 power as an intermediary with the gods. This ritual- 
 istic tendency has had an influence in the shaping of 
 caste. 
 
 Every Part of Life Covered. — All through the day 
 there is no function of life that is not closely pre- 
 scribed for, and wo to the man who fails to conform. 
 He has broken the caste rule, and to break the caste 
 
RELIGIONS 37 
 
 rule is to invite universal ostracism. The individual 
 is helpless. Every neighbor is eyes to see that he 
 walks the path. What he shall eat and drink ; what 
 he shall wear and how it shall be worn ; with whom 
 he shall consort ; whom he may marry ; what he shall 
 work at and where he shall live, are all laid down. 
 To our Western thought no Hindu is born, he is 
 chained into a system. He is as powerless to escape 
 as a fly in a spider's web. There is no way but that 
 of patient acquiescence. And when one knows noth- 
 ing of '' personal liberty '* such acquiescence is no 
 hardship. He who is brought up in a prison sighs 
 not for an open sky. But he is a prisoner neverthe- 
 less, a prisoner ceaselessly guarded by all his fel- 
 lows, and terribly punished if disobedient. 
 
 Speculative Element. — 3. Speculation. The earliest 
 religion of the Aryans is handed down to us in its 
 sacred writings, the Vedas, collections of hymns to 
 which were afterwards added legal and speculative 
 treatises, the Brahmanas and Upanishads. The 
 higher side of this religion is presented in the Rig- 
 Veda. It was a worship of gods, most of whom 
 were personified forces of nature. The language 
 used of Varuna, the sky, often approaches that of 
 monotheism. Later there came a tendency to iden- 
 tify gods which had functions in common, such as 
 the sun, lightning, and fire, and to ascribe to the god 
 addressed by the worshiper the characteristics of all 
 the other gods. Finally acute thinkers, meditating 
 long on the problems of life, came to conceive of a 
 single force that lay back of all the universe, of 
 
38 INDIA AWAKENING 
 
 which the individual deities were only manifesta- 
 tions. It was a matter of the utmost importance that 
 the more influential of these thinkers conceived of 
 this force as impersonal. 
 
 Pantheistic Element. — Thus the philosophy of 
 India came to be pantheism, a view that has been 
 dominant ever since. It is a doctrine which it is 
 hardly possible to maintain with perfect consist- 
 ency. If all is God, and God is all, how shall we 
 explain the apparent difference between things? 
 We can only declare that difference is illusory, unim- 
 portant, negligible. 
 
 Personality Unreal. — In the first place, separate 
 personality becomes unreal and should be trans- 
 cended. Not only our evil nature is to be put aside, 
 but our best desires, feelings, and thoughts as well, 
 everything peculiar to our individuality. In the 
 words of the Bhagavad Gita, *' Holding his body, 
 head, and neck even and unmoved, (remaining) 
 steady, looking at the tip of his own nose, and not 
 looking about in (all) directions, with a tranquil 
 self devoid of fear, and adhering to the rules of Brah- 
 macharins, he should restrain his mind, (concentrate 
 it) on me, and sit down engaged in devotion, regard- 
 ing me as his final goal. Thus constantly devoting 
 himself to abstraction, a devotee whose mind is re- 
 strained, attains that tranquility which culminates 
 in final emancipation, and assimilation with me.^ '* 
 This has made the highest religious type of India 
 to be not the apostle or the benefactor, who seeks to 
 
 * Bhagavad Gita, VI. 13-15. 
 
EELIGIONS 39 
 
 bless others by words or deed, but the ascetic whose 
 main virtue is renunciation and whose main concern 
 is his own salvation. 
 
 View of Good and Evil. — In the second place, any 
 difference in good and evil becomes unreal. Both 
 alike are illusion and both alike divine. All good is 
 God and so is all evil, for God is impersonal and is 
 without quality. These words good and evil are the 
 mere accommodations of our imperfect seeing. In 
 Brahma, the divine essence, all these meet and are 
 without quality. The ascribing of quality is born of 
 our ignorance. Among lofty ascetics such a doctrine 
 may render men only useless to society, but in other 
 quarters it may and does lead to great sensual ex- 
 cesses. By immorality men are only becoming par- 
 takers of the divine nature. As Slater says, *' The 
 object is not so much to get rid of sin as to get rid 
 of the false notion that we are sinners." 
 
 Effect of Immoral Deities. — Of the Hindu Triad, or 
 sacred Trinity, not one has an untarnished moral rec- 
 ord. It is the stories of the sensuality and impurity 
 of their gods, as recorded in their sacred books, and 
 told on the lips of their votaries, which is polluting 
 the imagination of childhood, and debasing the man- 
 hood of India to-day. The temple prostitution in 
 the name of religion, the sensual orgies of the Sakti 
 worship, and the sensualism of Krishna worship in 
 Bengal have poisoned the very springs of life for 
 multitudes. Dishonesty and deceit are common in 
 India, not because of the nature of the people, who 
 are naturally more religious than we are, but be- 
 
40 INDIA AWAKENING 
 
 cause of the fundamental lack of Hinduism to supply 
 moral motive and power. Some parts of the sacred 
 books cannot be translated and published because 
 they come under the class of obscene literature. As 
 Professor Hopkins of Yale says, '' The Hindu moral 
 code is savage and antique. Few of the older gods 
 are virtuous. ' ' 
 
 Obscene and Sensual Phases. — The carvings on the 
 idol cars and upon the temples are often loathsome 
 and obscene- I prefer to pass over this disagreeable 
 subject. If I narrated here what I have seen with 
 my own eyes, or told some of the things which are in 
 the sacred books of Hinduism, this book could not be 
 published. There is immorality in Christian lands, 
 but it is condemned by our religion, and contrary to 
 the spirit of Christ; but when immorality is incul- 
 cated by the sacred books, when the temple itself 
 was a focus of vice and prostitution until the British 
 government drove out the abomination into the dark 
 dens beyond the temple precincts, when immorality 
 and sensuality are interwoven with the very fabric of 
 the religion and constitute a part of popular wor- 
 ship, the very life of the people is poisoned. No 
 religion has sunk to lower depths in its immoral prac- 
 tises than has Hinduism; and while strongly relig- 
 ious it has not furnished the high moral standard of 
 either Buddhism or Confucianism. 
 
 World Becomes Illusion. — In the third place, the 
 differences reported by our senses become unreal. 
 The external world is illusion, maya. The philoso- 
 pher will neglect it as much as possible. Such a 
 
EELIGIONS 41 
 
 belief will check all interest in human progress. No 
 genuine history or biography exists in Sanskrit liter- 
 ature. The Indian mind, with all its wonderful 
 depth and acuteness, has given to the world no such 
 theory of the state, of education, or of natural sci- 
 ence as occupied the minds of Greek thinkers. 
 
 Doctrine of Karma. — In the fourth place, panthe- 
 ism, with its idea of an impersonal God, produces the 
 doctrine of karma, the inevitable connection between 
 action and reward or penalty. We are now the ex- 
 act result of what we have been in the past. This 
 doctrine has its ethical side and contains much truth. 
 Whatsoever a man soweth that shall he also reap. 
 But it makes no provision for the grace of God en- 
 abling us to rise above our past. Taken absolutely 
 it becomes fatalism. As a matter of fact it has been 
 combined with the doctrine of transmigration, of suc- 
 cessive rebirths, human, animal, or vegetable. There 
 must be some reason why the impersonal essence 
 that dwells in all living things should have such dif- 
 ferent surroundings in different cases. Karma is the 
 explanation. When life disappears from our view, 
 its merit or demerit determines in connection with 
 what form it will next manifest itself. The vital 
 essence of a bad man may reappear in the body of a 
 toad; a good woman may hope to be reborn as a 
 man. Let her beware of faithlessness to her lord 
 and husband or she may reappear a rat. 
 
 Baneful Results. — Years ago after a sore famine in 
 South India, when the returning rains brought prom- 
 ise of bountiful crops, a plague of rats appeared 
 
42 INDIA AWAKENING 
 
 threatening the harvest. But the pious villagers 
 could not be persuaded to kill these rats. Said they : 
 " Thousands of our people died during the famine. 
 Under the stress of starvation they could not keep 
 the caste rules, nor could we give them right sepul- 
 ture. Hence they are now rats. And shall we com- 
 mit sin by killing our own grandfathers and uncles 
 and aunts and people? No, let them eat, even if we 
 have less." Said a poor servant woman who had 
 lost her only child, on seeing a dog enter the yard 
 next day: "Oh! do not drive it away. Its eyes 
 look so kind; it may be my boy come back to me." 
 This theory offers an explanation of the inequalities 
 of life, but it has the effect of fatalism in that pres- 
 ent evils are referred to sins of a past life which 
 has passed absolutely from memory. If I am un- 
 fortunate, why should I struggle against fate? It 
 is my karma and is therefore inevitable. If that 
 girl, betrothed in childhood, has lost her husband, 
 such misfortune must be due to an evil karma. 
 Sympathy is thus withheld from those who need it 
 most. 
 
 Tendency to Polytheism. — In the fifth place, pan- 
 theism really plays into the hands of polytheism. 
 If all is God, then that idol or tree or river is divine 
 and deserves worship. Sir Alfred Lyall says : * ' The 
 present writer knew a Hindu officer, of great shrewd- 
 ness and very fair education, who devoted several 
 hours daily to the elaborate worship of five round 
 pebbles, which he had appointed to be his symbol of 
 omnipotence. Although his general belief was in 
 
RELIGIONS 43 
 
 one all-pervading divinity, he must have something 
 symbolic to handle and address.'^ 
 
 Upholds Custom and Caste. — Finally, pantheism 
 consecrates whatever is, since all is divine, and can 
 thus be used as an argument for custom and caste. 
 It would seem equally logical to use it as a weapon 
 against caste, declaring that since all men have in 
 them the divine essence all should be brothers. 
 Karma has here intervened. A low-caste man has 
 been born in the position which he deserves, and any 
 attempt to raise him out of it is quarreling with 
 Providence. 
 
 Practical Effects. — Such are some of the practical 
 results of belief in an impersonal essence rather than 
 in a single, loving Heavenly Father. High thoughts 
 and noble impulses have been robbed of their best by 
 this theory. We shall never cure the surface ills of 
 Indian society unless we can get at the underlying 
 forces that help to create and maintain these ills. 
 
 Vedantism. — In Hinduism we must distinguish be- 
 tween the philosophy of the few, and the popular 
 polytheism and idolatry of the masses. The vague 
 and conflicting elements of the Upanishads were 
 later formulated into the six orthodox systems of 
 Indian philosophy. The principal system, Vedant- 
 ism, holding substantially the positions just given, 
 shapes the minds of the majority of educated men in 
 India to-day. Brahma, the world-soul, alone exists. 
 He is '* one without a second." ^' Brahma exists 
 truly, the world falsely, the soul is Brahma." To 
 know that '* I am Brahma " is salvation. To the 
 
44 INDIA AWAKENING 
 
 Vedantist, religion is a philosophy, to the Christian 
 it is a life. The Vedantist denies, while the Christian 
 emphasizes: the personality of God. To the Chris- 
 tian, God is love, his position is positive. The philos- 
 ophy of the Yedantist is negative. As Mr. Slater 
 suggests, Vedantism represents man seeking God ; in 
 the gospel God is seeking man. "While this pantheism 
 colors nearly all Indian thinking, it is not strictly 
 a religion, and logically it would exclude all prayer 
 and worship. Even the majority of students and 
 educated men, however, follow the practises of pop- 
 ular Hinduism in their homes; for the Indian mind 
 is more hospitable and compromising than it is logi- 
 cal. Owing to the vague thinking engendered by 
 pantheism, a Hindu can hold that two and two make 
 four with one lobe of his brain, while with the other 
 he can equally believe that two and two make five. 
 Present him with two horns of a dilemma and he 
 will firmly grasp both. He believes at the same time 
 in one God, and in many gods. He will accept Christ 
 as the incarnation of God, without excluding his own 
 Hindu incarnations. 
 
 Many Resultant Sects. — ^What will be the practical 
 effect of such a subtle and abstract philosophy, 
 which logically denies the personality of God and 
 the reality of matter, on the beliefs and practises of 
 the great masses who have from the earliest times 
 worshiped gods benevolent or demonic, spirits of 
 the air and earth, or objects animate and inani- 
 mate? Different sections of the community have 
 been affected in very different degrees. The in- 
 
EELIGIONS 45 
 
 numerable divisions of Hindu society facilitate the 
 growth of separate sects, and the enthusiasm of the 
 Hindu nature for religion renders it especially sus- 
 ceptible to the teachings of legions of reformers 
 and devotees, some of world influence, like Buddha, 
 some with national, and many with only local repu- 
 tation. For centuries the bulk of Hindus have been 
 members of sects, some of which differ widely from 
 the so-called orthodox views. 
 
 Fields of These Ideas.-— Certain of the ideas men- 
 tioned above are wide-spread. The belief in trans- 
 migration and karma is practically universal. Ascet- 
 icism is honored as a disregarding of the illusions of 
 this world. The moral sense has been blunted by 
 the denial of the fundamental distinction between 
 good and evil, although karma itself is based on 
 such a distinction. Pantheism, as has been noted, 
 tends to consecrate both polytheism and the existing 
 inequalities of caste. 
 
 Craving for Personal Deities. — On the other hand, 
 the demand of the religious instinct for a God who 
 is personal has multiplied the adherents of the sects 
 which set up personal deities. Back in the Vedic 
 days Rudra, whose name later became Shiva, was 
 a lesser deity, a storm-god with various attributes. 
 Vishnu was a name of a sun-god. Nothing in the 
 character of either of the deities at that time indi- 
 cated their future prominence. The stages of their 
 rise, while mightier gods decayed, can be only con- 
 jectured. Each probably grew great by absorbing 
 the characteristics of local or tribal gods, until to- 
 
46 INDIA AWAKENING 
 
 day they are often included with Brahma, the some- 
 what theoretical god of the Brahmans, in an artificial 
 Hindu triad or trinity. Originally the elements of 
 this trinity had no connection whatever. Philoso- 
 phers say that all three gods are only manifestations 
 of an impersonal being back of all things, but the 
 Shaivas and Vaishnavas regard their gods as per- 
 sonal and ultimate. This does not prevent most of 
 them from worshiping other divinities, or from being 
 influenced by pantheistic ideas. 
 
 Shiva and Vishnu Cult. — Shiva is, on the whole, a 
 stern deity, and Shaivism, the earlier sect, is more 
 given to abstract meditation and is greatly animated 
 by fear. It is the gloomy view of the destructive 
 principle in nature and its various subdivisions use 
 animal sacrifices. It is professed by many subsects 
 of Dandis or staff-bearers, ascetics naked, smeared 
 with ashes and cow-manure, engulfed in meditation 
 while mechanically counting a rosary and at inter- 
 vals calling out the 1,008 names of the god. The 
 great Vaishnavite sect, however, is perhaps the heart 
 of popular Hinduism. Vishnu, more human, less 
 formidable, appearing in two favorite human incar- 
 nations or avatars, as Rama and Krishna, has more 
 nearly reached the heart of the people. Monier Wil- 
 liams says: *' I must declare my belief that Vaish- 
 navism, notwithstanding the gross polytheistic super- 
 stitions and hideous idolatry to which it gives rise, 
 is the only real religion of the Hindu peoples, and 
 has more common ground with Christianity than any 
 other form of a non-Christian faith.'* It practically 
 
DEVOTEE WITH IRON COLLAR VILLAGE DEVIL 
 
 PRIEST, MONKEY, AND DOG IN MONKEY TEMPLE 
 
RELIGIONS 47 
 
 makes Vishnu a personal god, in touch with human 
 life, sharing its hopes and joys and fears and suffer- 
 ing in his incarnations. Intense faith in this god 
 whose many names are ever on their lips marks the 
 Vaishnavas. They have however split up into many 
 subsects under the pressure of Mohammedanism and 
 Christianity. 
 
 Followers of Chaitanya. — In Bengal Vaishnavism 
 has been deeply affected by the sage Chaitanya who 
 fiercely declaimed against caste, and even took Mo- 
 hammedans into his following, and formed a great 
 subsect. In contradistinction from the naked, ash- 
 smeared Shaiva ascetics are the Yaishnava Valla- 
 bhacharis, who worship Gopal, the human child, an 
 incarnation of Vishnu, and are thoroughgoing epi- 
 cureans. 
 
 Consorts of the Gods. — The third set of sectaries 
 gather around the idea of the female reproductive 
 energies in nature. But as the female is more in 
 evidence in all begetting of life, various subsects 
 have gathered around the consorts of the gods. 
 
 Mutual Tolerance. — ^All the sects of India, how- 
 ever, are tolerant of each other, and the prevalent 
 practise is for the worshiper of any one of the gods 
 to scatter a handful of rice at the end of his wor- 
 ship of his favored god to all the others who may 
 or may not be, but whose good will, if they are, he 
 does not wish to forfeit. 
 
 Scenes at Melas. — The daily religion of the com- 
 mon people can best be seen at the great melas, 
 feasts, and annual festivals of the various gods. 
 
48 INDIA AWAKENING 
 
 Great throngs make pilgrimages all over India, while 
 multitudes turn out from the neighboring villages to 
 visit the sacred places, bathe in the tanks and rivers, 
 and gain the merit which accrues from the worship 
 of each particular deity. Unsatisfied, they trudge on 
 to the next shrine, in the dim hope that there, per- 
 haps, they will find forgiveness and relief. At Alla- 
 habad I have seen 3,000,000 people gathered on the 
 banks of the Ganges at the great Kumbh Mela. Here 
 are pundits reading their sacred books, Sadhus or 
 fakirs, and holy men of every description. Here is 
 a man whose arm is stiff that he has not moved 
 for twelve years. Here is another lying on a bed 
 of spikes, who has not left it for fifteen years. Here 
 is a man receiving a rupee per head to ring a bell 
 and call out the name of the worshiper to bring 
 him to the attention of the sleeping god. Twenty 
 thousand holy men march naked in one procession, 
 representing a particular cult of ascetics who con- 
 gregate here and who are never clothed. Thousands 
 are bathing in the water, calling upon their gods and 
 seeking to wash away their sins. 
 
 Great Complexity. — This brief sketch can give no 
 adequate idea of the extraordinary complexity of 
 Hinduism, nor of its constantly changing character 
 in spite of all the rigidity and unprogressiveness of 
 caste. It has been influenced by Mohammedanism, 
 and new sects have arisen from the mixture. To- 
 day it shows the effects of its contact with Christian- 
 ity in several ways : 1. There is a large infusion of 
 Christian ideas influencing it. 2. There is a passion- 
 
EELIGIONS 49 
 
 ate effort to revive Hinduism and adapt it to modern 
 conditions. 3. There are springing up various eclec- 
 tic systems which are the result of a combination of 
 Christian truth and Hindu tradition, and which rep- 
 resent an attempt to compromise between them. 
 
 Spread of Christian Ideas. — The infusion of Chris- 
 tian principles into the minds of educated Indians 
 is wide-spread and powerful. We have only to read 
 the prayer of the National Congress on page 249 
 to see both the deep religious spirit and the Chris- 
 tian ideas of the new movement. There is no men- 
 tion here of pantheism or polytheism, of Krishna, or 
 Kali, of idolatry or caste, or any other distinctive 
 Hindu conception; but the Christian ideas of God's 
 fatherhood and man's brotherhood, and the duty of 
 morality and social service. And these are just the 
 elements of Christianity which the new movement has 
 adopted. They appear in almost every Indian maga- 
 zine and lecture. There is also an effort to expur- 
 gate the immorality of Hinduism, allegorize its ob- 
 scene stories, condemn its immoral practises and 
 apologize for caste and idolatry. Conscience and 
 reason are awake. 
 
 Methods Copied. — Missionary methods are copied 
 in detail. We have Young Men's Hindu Associa- 
 tions, social worship, the teaching of the young, cate- 
 chisms, missionaries, Hindu colleges and hostels, 
 zenana visitation, work for outcastes, and tract dis- 
 tribution. The movement is called a " Revival." 
 "What does all this indicate? It shows the failure 
 of their old methods, and the appreciation of Chris- 
 
50 INDIA AWAKENING 
 
 tian doctrines and methods by that imitation which 
 is the highest praise, while the fact that Christianity 
 alone is opposed, is evidence that Hindus are awak- 
 ening to the danger of the decline of their religion 
 before the advance of Christianity. 
 
 Christ and Hindu Thought. — ^Yet where Christ is 
 sympathetically presented, he finally captures the 
 imagination and wins the heart of the Oriental. A 
 Hindu political leader in the south said: " The 
 highest manifestation of God that I know is Christ 
 on the cross. I find pictures of Christ crucified, gar- 
 landed and worshiped in orthodox Hindu homes. He 
 is one of us, and we revere him.*' A young revolu- 
 tionist, who was sent to prison a short time ago, 
 when asked what he would do if arrested, replied, 
 *' I shall go to prison thinking of Christ on the 
 cross." And though formerly a Hindu, he has in 
 prison accepted Christ and found him his only com- 
 fort. ''Christ has already won for himself an influ- 
 ence in Indian life far surpassing every other relig- 
 ious force at present active in the peninsula. The 
 present extraordinary religious ferment, with its 
 many revivals, is almost entirely his work. Every 
 aspect of social reform is purely Christian. The 
 national movement so far as it is moral has been in- 
 spired by Christ." 
 
 Hindu Counter-revival. — But the present revival is 
 anti-Christian as well as Christian. There is a de- 
 termination to retain all that is their own, and resist 
 the advancing foreign religion. Their own sacred 
 books are now m,ore studied than ever before. They 
 
EELIGIONS 51 
 
 are producing a new apologetic literature with lec- 
 turers and teachers, but as yet they have found no 
 message for the masses. Even among the educated 
 men the various schools are divided, and there is a 
 Babel of conflicting opinions. The majority, how- 
 ever, center their hopes on the Bhagavad Gita and 
 the worship of Krishna, v,dth the Yedantic philoso- 
 phy. Indeed, as held by educated men, this is the 
 best that Hinduism presents. 
 
 Contrast of Christ and Krishna. — The question 
 most frequently asked after my lectures has been, 
 *' Why cannot Krishna save us? " I remember once 
 during a lecture a man rose and asked this question. 
 I replied, " I hope our friend will withdraw that 
 question. You will bear me witness that I have said 
 nothing against your religion, for I came not to de- 
 stroy but to fulfil, like my Master. If our friend 
 does not withdraw the question, I shall be compelled 
 to contrast the spotless life of Jesus in his youth with 
 the youth of Krishna, marred by immorality, lying, 
 and stealing. I shall have to contrast the manhood 
 of Christ, who went about doing good, with the im- 
 moral relations of Krishna and the woman Radha. 
 And I shall have to compare Christ's dying on the 
 cross to save men, in the closing act of his life, with 
 Krishna, who at the last came to Prabhasa with 
 16,100 wives and 180,000 sons. His sons in a drunken 
 fight enraged him, and he with a club of iron killed 
 all his surviving sons; thus ending in destroying 
 life, whereas Christ died in saving it. And I shall 
 have to say many other things that will be painful 
 
52 INDIA AWAKENING 
 
 alike to you and to me. So I hope our friend will 
 withdraw the question/' He did withdraw it, poor 
 boy, and sat down as if he were shot. Strangely 
 enough the Hindus in the audience were satisfied, 
 though if I had begun with an attack upon Krishna 
 they would perhaps have left in a body. 
 
 Eclectic Systems. — Numerous eclectic systems have 
 sprung up as the result of the impact of Christianity 
 upon Hinduism. As a precursor of the new eclec- 
 ticism, came the Brahmo Samaj, founded in 1830 by 
 Rammohun Roy, as the result of his study of Hindu- 
 ism and Christianity. Endeavoring to found a Chris- 
 tian monotheism in the Vedas, the society has taken 
 its stand against polytheism, idolatry, and caste. It 
 has, however, never touched the masses, and after all 
 these years, numbers only about 4,000 members. Ap- 
 pealing to the intellect, rather than to the will, as a 
 negative, rationalistic Unitarianism, it has lost much 
 that is rich in Hinduism, and failed to gain the pearl 
 of great price, which Christianity offers. 
 
 Arya Samaj. — The Arya Samaj founded in 1875, 
 though remaining within the pale of Hinduism, seeks 
 jto get rid of the abuses of that religion by confining 
 itself to the Yedas, where it hopes to find pure re- 
 ligion, before the evils of idolatry and caste were 
 introduced. It has, however, signed its own death- 
 warrant by proclaiming that all truth, modern sci- 
 ence and invention included, is to be found in the 
 Vedas. The simple nature worship of these writings, 
 and their call to sacrifice to gods long dead and past 
 all hope of resuscitation, offers no message and no 
 
EELIGIONS 53 
 
 solution for India 's problem. Though more political, 
 powerful, and popular than the Brahmo Samaj, the 
 movement will in time sink to a place of obscurity 
 among the many other sects of Hinduism. The ques- 
 tion is, What should be our attitude to these reform 
 movements and to the revival of Hinduism? What 
 attitude would you take if you were a missionary? 
 
 Imperative Need of Christ. — One thing India yet 
 lacks. Her imperative and immediate need is Christ. 
 Such a nation after such a search deserves to find 
 the truth. Groping up the world's dark altar stairs 
 to God, they need helping hands stretched down to 
 grasp theirs in the darkness. Hinduism, though it 
 has not uplifted or satisfied India, has prepared the 
 way in its idea of God, of sin, of incarnation, atone- 
 ment, and redemption for the full truth of Chris- 
 tianity. The modern eclectic systems have copied 
 from Christianity its outward methods without im- 
 bibing its inward principle of life and power or its 
 divine center in Christ. It is a laudable last attempt 
 to resuscitate Hinduism. But it is without an or- 
 ganic center or historic person in whom God meets 
 man, and man finds God. It has no message for the 
 masses, and is only a further argument for India's 
 need of Christ. The present religious awakening in 
 India constitutes a mighty plea for the gospel. The 
 present crisis is a call to Christendom. 
 
THE NATIONAL AWAKENING 
 
It seemed mere dreaming when, in the earlier part of the last 
 century, men arose in Germany and Italy who asserted the principle 
 of nationality, and declared that there could be no peace until 
 these two races had attained full consciousness and realization of 
 their true genius in distinct national organizations. Matter-of-fact 
 people looked on such prophets of nationality as mere fanatics and 
 dreamers. The true realities to them were the Bourbon and papal 
 states, and the innumerable kingdoms and principalities of Germany. 
 Had they not the monarchs, and the courts, and the armies, and 
 the treasuries, and all the real weights and forces on their side? 
 But the prophets of nationality saw deeper. Behind the minor 
 differences they saw the real unity of spirit of their respective races, 
 and discerned in this the slumbering force of revolution and re- 
 generation. We know now who best gaged the real situation. 
 
 — Cairns 
 
 On February 6, 1908, a large meeting was held to hear a lecture 
 on Bhakti (devotion), at which nearly three thousand were present, 
 and Mr. Tilak took the chair. Dr. Garde, an elderly and highly 
 respected and learned Hindu, a friend of Mr. Tilak's, got up to 
 speak, and traced the doctrine of Bhakti in Hinduism from Vedic 
 down to modern times. He mentioned, while doing so, the name of 
 Christ as a great Western saint who practised Bhakti. The name 
 of our blessed Lord, even when thus mentioned, was received with 
 such shouts and hisses that the speaker was obliged to sit down, and 
 in spite of the chairman's efforts to keep order the meeting had to 
 be closed. . . . This would have been incredible in India only 
 a short time ago, and in a great part of India it would be impossible 
 still. Yet it shows us what may be expected if the anti-foreign 
 movement becomes anti-Christian. 
 
 — Andreics 
 
CHAPTER in 
 
 THE NATIONAL AWAKENING 
 
 India Awake. — India is at last awakening. The 
 significance of this fact can hardly be grasped by 
 the Western mind. This land of the '' changeless 
 East " is now in a ferment of unrest. A population 
 including one fifth of the human race, possessing 
 probably the most deeply religious consciousness of 
 any nation in the world, which has produced re- 
 ligions affecting the life of over one third of man- 
 kind, and which has untold possibilities for the fu- 
 ture, is being infected with the leaven of a new life. 
 
 Masses Yet Untouched. — This awakening may 
 easily be both overestimated and underestimated. 
 On the one hand, it is true that the great bulk of 
 the population is quite unconscious of the dawn of 
 any new era. The isolation of the little village com- 
 munities which constitute the larger part of India 
 is so complete that the most exciting changes may 
 leave them unaffected. Moreover, with such people 
 it takes a long time for a new idea to win accept- 
 ance. It would be impossible in our "Western lands 
 for any section of the population to remain so igno- 
 rant and apathetic concerning events of national 
 interest. 
 
 A Momentous Epoch. — On the other hand, it is 
 57 
 
58 INDIA AWAKENING 
 
 also undeniable that a new age has been entered 
 upon. The vision and enthusiasm which is as yet 
 confined to so small a percentage of the entire 
 people is spreading, and will surely continue to 
 spread more rapidly. It is the most momentous 
 epoch that India has ever known. 
 
 Asia Awalcening. — To estimate the magnitude of 
 the present movement we must see it in perspective. 
 It is not India alone which is affected by this new 
 spirit. All Asia is awakening! India is but an un- 
 conscious part of a wide series of national awaken- 
 ings, at first sight separate and unrelated, which is 
 affecting this greatest of continents. From Japan to 
 India, from Korea to Persia, from China on the east 
 to Turkey on the west, all Asia feels the quickening 
 of this new life. Japan under Western influence has 
 undergone greater changes in the last forty years 
 than any nation in history in an equal time. Korea, 
 from its stagnant isolation of twenty-five years ago, 
 is witnessing almost kaleidoscopic changes under a 
 foreign rule. On a vaster scale, ancient China is 
 being penetrated with the forces of Western civiliza- 
 tion, through railway, post, and telegraph systems. 
 In process of an economic revolution, with a new 
 thirst for Western learning, awakening to a new 
 sense of national consciousness, these millions of 
 people are also rousing themselves from the sleep of 
 centuries. 
 
 The Near East. — ^In the near East, Persia is be- 
 ginning to emerge from revolutionary chaos, while 
 Turkey has attained constitutional government at a 
 
THE NATIONAL AWAKENING 59 
 
 bound. Who would have prophesied a decade ago 
 that Turkey's revolution would come before that 
 of Russia, and under the watchwords of *' Liberty, 
 Equality, and Brotherhood. " Are these national 
 awakenings really unrelated and sporadic, or do 
 you detect any great underlying causes at work in 
 the entire Orient and in the world as a whole? Do 
 you perceive any possible providential purpose in 
 the trend of affairs, and can you discern the signs 
 of the times in its significance for the kingdom of 
 God? 
 
 India's Political Unrest. — ^We are concerned, how- 
 ever, chiefly with the movement in India. More 
 than ever before in its history there is a ferment of 
 new thought. While it has not yet moved the rank 
 and file, it has so thoroughly possessed the educated 
 classes, who wield an increasing power in India, that 
 it is destined in time to leaven the entire life of the 
 land. The present movement is at once political, 
 industrial, social, intellectual, and religious. Polit- 
 ically there is gradually taking shape a growing 
 national movement. The very words '' national," 
 '' movement," *' liberty," and *' self-government " 
 are innovations of Western origin, undreamed of in 
 the past millenniums of India's history. 
 
 National Adolescence. — This birth of a new na- 
 tional consciousness presents the two adolescent 
 phenomena of imitation and independence. As in 
 Japan and China, there is a mad desire to copy 
 things Western, yet to resent all foreign interfer- 
 ence and to hold tenaciously to all that is their own. 
 
60 INDIA AWAKENING 
 
 On the one hand there is the consciousness of West- 
 ern supremacy, the determination to learn the Eng- 
 lish language, to adopt "Western methods, and to 
 reproduce Western political institutions. They have 
 no desire to return to the ideals of their golden age, 
 nor to the rule of Oriental despotism, nor to their sa- 
 cred laws of Manu. It is not Manu, but Mill and 
 Burke they are reading. It is not the lives of their 
 legendary heroes, but those of Mazzini and Wash- 
 ington that are furnishing their ideals and firing 
 their imaginations. They are more interested to- 
 day in the American and French revolutions than in 
 the contemplative philosophy of the Yedic rishis 
 or the dreams of their ancient philosophers. At 
 present the extreme party is trying to gain its ends 
 by fitful attempts at bomb-throwing and shooting. 
 But let it be remembered that even bombs are of 
 Western origin. The sudden interest of these Ori- 
 entals in chemistry and explosives is significant. 
 Men are studying in Paris to-day; for Paris and 
 Calcutta are the two centers of the revolutionary 
 movement. The majority of the people, however, 
 strongly condemn these violent methods. 
 
 Self-government. — The political aspirations of the 
 people find expression in their National Congress, an 
 unofficial self-appointed Duma, where the Indian po- 
 litical leaders meet to discuss national problems and 
 present their petitions and grievances to the govern- 
 ment. Although divided between the " extremists '^ 
 who would use force, and the *' moderates '' who 
 use only constitutional means of agitation, this con- 
 
THE NATIONAL AWAKENING 61 
 
 gress is the chief exponent of the people in formu- 
 lating their political views. The watchword of the 
 extremists is " Swaraj," or '' self-government," and 
 their demand is to become a self-governing mem- 
 ber of the British Empire like Canada. It is the 
 reading of England's history and her struggle for 
 liberty which has fired their imagination, but the 
 necessity of a long and patient process of producing 
 an intelligent self-governing and self-disciplined 
 people is not yet fully realized. How far can a 
 country like India, w^iere the mass of the people is 
 illiterate and divided by race, and where the leaders 
 are often actuated by self-interest, be capable of 
 democratic government? What would happen in 
 the United States if only one man in ten could read? 
 And yet supposing it were true that the United 
 States could be better governed by Britain and 
 would have less political corruption under foreign 
 rule, would her people be willing to see a foreign 
 flag floating over their country? Must we not sym- 
 pathize with all lawful desire for self-government in 
 other peoples, and is not this desire the first neces- 
 sary step toward its ultimate realization? 
 
 The Industrial Revolution. — The movement is in- 
 dustrial as well as political. Their commercial 
 watchword is '' Swadeshi," meaning '' own coun- 
 try." The boycott movement^ of refusing to buy 
 
 1 This boycott movement broke down because ' ' Commercial 
 India ' ' could 'not be drawn into hurting trade. The subsequent 
 development of local industries is profitable, and therefore re- 
 mains and spreads. 
 
62 INDIA AWAKENING 
 
 British goods, and if possible to prevent others from 
 buying them, which was originated as a protest 
 against the partition of Bengal, has largely broken 
 down; but the movement to stimulate national pro- 
 duction and the enterprise displayed in developing 
 their own industries have come to stay. The Indian 
 reviews and magazines, which used to be absorbed 
 in philosophy and religion and were utterly obliv- 
 ious to the present world, are largely occupied to- 
 day with articles on industry and commerce, the 
 secret of Japan's success, of American prosperity 
 and of British power. Students are sent abroad by 
 public subscription to Japan, Europe, and even a 
 few to America, to study manufactures. When 
 Western education was first introduced, Indian stu- 
 dents had no interest in science and practical sub- 
 jects, but they now insistently demand of the gov- 
 ernment industrial training and the encouragement 
 of local industries. It is well that this is so in a 
 country where nine tenths of the people are depend- 
 ent upon the land. An overcrowded population, 
 subsisting almost solely upon the soil, with poor 
 implements and little knowledge of scientific agri- 
 culture, raises a burning economic problem. The 
 national spirit of the new movement is now intro- 
 ducing the first signs of an industrial revolution. 
 Men are turning from other professions to business. 
 ** Swadeshi " iron goods, cotton fabrics, matches, 
 soap, and a hundred other home-made articles are 
 beginning to crowd out foreign goods ; Indian banks, 
 steamship, and commercial companies are springing 
 
THE NATIONAL AWAKENING 63 
 
 up in the cities. And all this in a land whose 
 former religious ideal compelled them to forsake the 
 world as a mirage and lead the ascetic life. 
 
 Social Reform. — Social changes are in progress, 
 social reforms are demanded, and social service is a 
 new ideal which is possessing the mind of young 
 India. They are beginning to strike at the root of 
 the social system of caste; for they see how hope- 
 lessly divided they now are. At a recent dinner in 
 Madras, in the name of the new national unity, 
 about thirty Brahmans, thirty Christians, and thirty 
 Mohammedans, men of high caste and low, sat down 
 to eat together ; and yet no man dared put them out 
 of caste. In northern India I found Hindu students 
 inter-dining in their hostels. The rules of caste 
 have been relaxed in the large cities, and in ocean 
 and railway travel. Mr. Tilak's followers at the na- 
 tional congress ate together as a sign of their unity, 
 and all this from a purely political motive. Social 
 service is an ideal which is gaining ground among 
 the students who are now working hard for the 
 good of their country. Some are devoting them- 
 selves to politics, others to education or sanitation. 
 The true patriot now shows his love for his country 
 by fighting famine, poverty, ignorance, and disease, 
 or in endeavoring to uplift the depressed classes of 
 " untouchables." Contrast all this with India's 
 past history. How completely the social conscious- 
 ness of Christianity is beginning to possess the minds 
 of young Hindus ! 
 
 Betterment Inspired by Christianity. — There is 
 
64 INDIA AWAKENING 
 
 now a growing sentiment against early marriage 
 and the prohibition of Hindu widow remarriage. 
 Orphanages, schools, and benevolent institutions are 
 being established by Hindus. Female education, so 
 long opposed, is now being advocated. '' The seclu- 
 sion of India is a thing of the past. The nation is 
 in the mid-stream of modern life, exposed not only 
 to the full force of the influence of a British gov- 
 ernment, but to the competition of all the world. 
 The Hindu theory of the world has broken down." 
 And all this social service, and the recognition of 
 the outcaste under the principle of the brotherhood 
 of man, is in direct opposition to the spirit of caste, 
 and foreign to the whole tradition of Hinduism. 
 Every reform has sprung directly or indirectly from 
 Christian teaching or example. It marks the infu- 
 sion of a new life and will in time create a new 
 social order in India. 
 
 The Intellectual Ferment. — The intellectual awak- 
 ening is not less marked than the political, indus- 
 trial, and social movement. Western education, 
 which was at first looked upon with suspicion, is 
 now eagerly sought. '' Free and compulsory prim- 
 ary education " are watchwords of the new move- 
 ment. In some towns where I have been, the old 
 people wish to build or repair Hindu temples, but 
 the leaders of the younger generation are demand- 
 ing the money for education. There is no desire to 
 return to the ancient models. Schools of the old 
 type are dying out. One has only to face a bright, 
 restless audience of Indian students, to realize that 
 
THE NATIONAL AWAKENING 65 
 
 they are thoroughly awake. You need only expose 
 yourself to a storm of questions regarding religion 
 and life to see that they are thinking. The topics of 
 their debating societies and daily conversation are 
 bristling with new national ideals. As Mr. Far- 
 quhar says: *' The intellect of India is finding itself 
 once more. Each practise of Hinduism must now 
 come before the bar of reason and must approve it- 
 self as good for man, or else it must go. But to 
 argue in this way is to give up the Hindu standpoint 
 that men must bow to the Vedas, the Brahmans, tra- 
 dition, and custom. The fact is that modern Hindus 
 no longer believe in the authority of the Brahmans 
 and of the Yedas." 
 
 New Impulse among the Common People. — ^Among 
 the rising generation, even the common people are 
 beginning to question the old beliefs. A movement 
 has begun like that which produced the Upanishads, 
 or the revolt of Buddhism, or Jainism, from Hindu- 
 ism, which will yet dominate the whole life of the 
 people. In its effect upon thought, art, and litera- 
 ture the movement is a veritable renaissance. And 
 it will be followed by a religious reformation. In- 
 deed it has already begun. 
 
 Religious Phase of the Movement. — *' There is a 
 creed to-day in India which calls itself National- 
 ism. It is not a mere political program, but a re- 
 ligion; it is a creed in which all who follow it will 
 have to live and suffer. To be a Nationalist in India 
 means to be an instrument of God. For the force 
 that is awakening the nation is not of man; it is 
 
66 INDIA AWAKENING 
 
 divine. "We need not be a people who are politically 
 strong ; we need not be a people sound in physique ; 
 but we must be a people who believe. You see then 
 this movement which no obstacle can stop. You see 
 the birth of the avatar ^ in the nation. You see God 
 being born again on earth to save his people. Sri 
 Krishna, who is now among the poor and despised 
 of the earth, will declare the godhead, and the whole 
 nation will rise. ' ' The Bhagavad Gita is now studied 
 in India as never before. The passage where 
 Krishna commands his disciple to rise and slay his 
 enemies has been appealed to as a motive by some of 
 the anarchists in Bengal to-day. 
 
 Influence of Christian Ideas. — Yet Christian ideas 
 are being imported into the Hindu religion. The 
 Christian conception of monotheism is steadily gain- 
 ing ground. God is spoken of now as *' Father.-' 
 To see the spirit of the new movement one has only 
 to recall the remarkable prayer offered at the open- 
 ing of the National Congress in Calcutta by Hindus 
 and Mohammedans. It breathes throughout a 
 Christian spirit and scarcely a relic of the pantheism 
 and polytheism of Hinduism, or of caste and idola- 
 try remain. 
 
 A Spiritual Monsoon. — The Christian conception 
 of the brotherhood of man. Christian morality and 
 Christian phraseology and ideas are permeating tbe 
 minds of educated Indians to-day. For all this we 
 
 *An incarnation of deity. 
 
THE NATIONAL AWAKENING 67 
 
 thank God. As one has suggested, the whole move- 
 ment is like the burst of a spiritual monsoon, where, 
 after the long drought the parched ground which 
 seemed burned like brick suddenly springs to tropi- 
 cal verdure almost in a night, as the thirsty land 
 drinks of the refreshing rain. India 's spiritual mon- 
 soon has broken, and we await the coming harvest. 
 Unconsciously a new ideal of life is being created in 
 the mind of young India to-day. The old ideal of 
 a changeless life of contemplation is giving place to 
 one of progress, activity, self-assertion, and self- 
 government. Thus the new movement is affecting 
 the whole round of life, political, industrial, social, 
 intellectual, and religious. Truly India is awak- 
 ening. 
 
 Occasion of the Unrest. — ^Let us now examine the 
 occasion and causes of the unrest. The immediate 
 occasion was found in the partition of Bengal by 
 Lord Curzon^s government. While this division of 
 the province was ostensibly to facilitate the admin- 
 istration of an unwieldy province, the leading In- 
 dians complain that it was carried out in a manner 
 that disregarded the feelings and deepest sentiments 
 of the people. To realize how the people of Bengal 
 feel, suppose that the government at "Washington, or 
 Ottawa, without consulting you, should divide your 
 State or Province in two, so as to lose your identity, 
 prestige, and power. How would you like it ? Every 
 year the students in Bengal march barefoot, in sign 
 of mourning, on the anniversary of the partition of 
 
68 INDIA AWAKENING 
 
 their province, shouting, ** Bande Materam," or 
 '' Hail Motherland! Hail Motherland! " which is 
 their national cheer. 
 
 Effect of Japan's Victory. — A cause of greater 
 significance which affected strongly the entire East 
 was the victory of Japan over Russia. The Oriental 
 nation which had most earnestly cultivated Western 
 ideas and methods challenged the Occidental nation 
 that had most neglected them. The result demon- 
 strated to the satisfaction of the Oriental mind that 
 the superiority of the white race lay in its educa- 
 tion and not in its color. Such an idea was like an 
 emancipation proclamation to the men with yellow 
 and brown skins. 
 
 Two Types of Civilization. — ^It is the conflict of a 
 civilization which is progressive with one which is 
 stationary. One civilization breaks up the larger 
 social units and gets down to the individual. Its 
 motto is, '* The individual has inalienable rights to 
 liberty and personal development, and the greatest 
 social good can be achieved only through the recog- 
 nition of these rights." Its political institutions are 
 based on the ideal of giving every citizen an inter- 
 est and a voice in the public welfare. The rapid 
 growth of modern science has made these ideals pos- 
 sible for the entire population of large states as in 
 no former day. The motto of the other civilization 
 is, '* The welfare of society is preserved by obedi- 
 ence to the customs under the leadership of the 
 Brahmans. Let no individual depart from the sta- 
 tion in which he was born." 
 
THE NATIONAL AWAKENING ed 
 
 British Educative Influence. — These two mottoes 
 are irreconcilable. This mere comparison must 
 create unrest. In the words of Sir Alfred Lyall: 
 " The outline of the present situation in India is 
 that we have been disseminating ideas of abstract 
 political right, and the germs of representative in- 
 stitutions, among a people that had for centuries 
 been governed autocratically, and in a country 
 where local liberties and habits of self-government 
 had been long obliterated or had never existed. At 
 the same time we have been spreading modern edu- 
 cation broadcast throughout the land. These may 
 be taken to be the primary causes of the existing 
 unrest; and meanwhile the administrative machine 
 has been so efficiently organized, it has run, hitherto, 
 so easily and quietly, as to disguise from inexperi- 
 enced bystanders the long discipline and training in 
 affairs of state that are required for its manage- 
 ment. Nor is it clearly perceived that the real driv- 
 ing power lies in the forces held in reserve by the 
 British nation and in the respect which British guar- 
 dianship everywhere commands."^ 
 
 Jealousy for Old Ideals.— Mr. Valentine Chirol, 
 from the introduction to whose book on Indian un- 
 rest the preceding words were taken, calls attention 
 to the fact that unrest has existed at all times under 
 the British rule in certain sections of the population. 
 It could not be otherwise. He also holds that the 
 main animus of the present unrest is *' a deep- 
 rooted antagonism to all the principles upon which 
 
 1 Sir Alfred Lyall, in CMrol, Indian Unrest, pp. xv, xvi. 
 
70 INDIA AWAKENING 
 
 Western society, especially in a democratic country 
 like England, has been built up/' By this he means 
 that many of the leaders of to-day oppose British 
 rule because it threatens Brahman ascendency. Jeal- 
 ousy for the old ideals strangely combine with a 
 recognition of the new. 
 
 Power of New Aspirations.— -There are those 
 among the native leaders who understand that any 
 hope for India as a nation depends upon the uplift 
 of the masses through individual development by a 
 free use of Western methods. But the sense of na- 
 tionality, all the more intense because so novel, fills 
 those who have experienced it with an uncontroll- 
 able desire for self-assertion, and an aversion to 
 everything foreign. The extremists of this type go 
 very far in their expressions of hostility. The great 
 masses are yet loyal to the British government, but 
 the new wine of the nationalistic spirit intoxicates 
 men and makes them forget prudence and self-in- 
 terest. Altogether the situation is one to command 
 our most earnest attention. 
 
 Impulse toward Nationality. — There is stirring in 
 the world to-day a new sense of nationality. This 
 has been developing slowly in Europe ever since the 
 Renaissance, but has received a new and sudden 
 impetus since the French Revolution. The nine- 
 teenth century will always be famous for the growth 
 of the spirit of democracy and for the discoveries 
 and application of science that are enabling democ- 
 racy to realize its end. This new spirit has now 
 touched the East. It appeals to some of the strong- 
 
THE NATIONAL AWAKENING 71 
 
 est instincts of mankind, those of social self-asser- 
 tion, which have been nurtured by the seclusion, the 
 love of custom, the antipathy to anything foreign 
 which are so characteristic of the Oriental clan or 
 caste. While on the one hand the narrow clan spirit 
 checks for a time the sense of nationality, it has 
 proved not impossible to broaden it into the most 
 intense patriotism by means of a ruler who com- 
 mands the reverence due both to religion and to cus- 
 tom. The leading clans and the clan leaders are the 
 first to be vitalized with the new spirit, and they 
 know how to appeal to the live impulses of their 
 fellow countrymen, or at least to secure conformity. 
 This is illustrated by the case of Japan. India has 
 no native head and no other outstanding symbol to 
 focus the rising spirit of nationalism. The Brah- 
 mans, the Vedas, the goddess Kali, the Motherland, 
 certain former heroes, have all been held up, and 
 none of these ideas is as yet strong enough to unite 
 the country. 
 
 Five Specifications. — ^If we analyze the contribu- 
 tary causes, I believe we shall find five which under- 
 lie the present unrest. 
 
 Western Education. — 1. \Western education, bring- 
 ing the inevitable overthrow of the old religious 
 ideas and the superstitions of the old order, and 
 introducing the dynamic doctrines of the worth of 
 the individual, and the equality of all men, tended 
 to break down the old system. The reading of Eng- 
 lish history and the struggle of other nations for 
 their liberty aroused the Indian mind. 
 
72 INDIA AWAKENING 
 
 Impact of Christian Missions. — 2. Christian mis- 
 sions were a most powerful cause. For over a cen- 
 tury the preaching of a lofty monotheism and high 
 morality, the influence of mission schools and col- 
 leges, the circulation of the Bible and Christian liter- 
 ature, the example of social service, famine relief, 
 the healing of the sick, the care of orphans, lepers, 
 and the blind, the formation of a Christian com- 
 munity, the denunciation of obscenity and Hindu 
 abominations, profoundly influenced large numbers 
 outside of the Christian Church. 
 
 Dislike of Foreign Rule. — 3. In spite of the jus- 
 tice of the British government, the natural antipathy 
 to foreign rulers has operated to produce the pres- 
 ent unrest. The same feeling which exists in the 
 Philippines toward the United States, and in Korea 
 toward Japan, exists in India, and naturally in al- 
 most every conquered country. 
 
 Poverty and Taxation. — 4. The poverty of the 
 masses, and the agitation of educated leaders, has 
 led to the unrest spreading to some extent among 
 the common people. Political leaders constantly 
 complain of England's predominance in commerce, 
 the financial drainage of the ''home charges,"^ the 
 economic advantage of England over India by the 
 present fiscal system, and the heavy taxes of the 
 land revenue system. 
 
 Break-up of Old Order. — 5. The new movement 
 marks the disintegration and break-up of the old 
 
 1 Particularly the large military bill charged against India, 
 ni'ioh ■ar^'^er than the amount spent on public education. 
 
THE NATIONAL AWAKENING 
 
 73 
 
 order both social and religious. It is evidence of a 
 growing dissatisfaction with life under present con- 
 ditions, and shows the utter failure of Hinduism to 
 lift and satisfy the people. One of the political ex- 
 tremists said to me, *' At the root of the whole 
 movement is religious discontent. Unconsciously the 
 people are dissatisfied with their own religion. ' ' ^ 
 
 The Government of India. — The government of In- 
 dia is administered by a Governor-General who is 
 also Viceroy and an executive Council of six mem- 
 bers. One of the six is an Indian member of the 
 
 
 £/ISrS/i/V Ti//iA£Sr^A/ 
 
 T / a € T 
 
 BRITISH PROVINCES AND NATIVE STATES 
 
 * That is, they begin to see that the new day calls for indus- 
 trial liberty and social solidarity; Hinduism denies them both. 
 
74 INDIA AWAKENING 
 
 Bengal bar. India is subdivided into fourteen prov- 
 inces and thirteen native States. Lord Morley's 
 reform scheme, which went into operation in 1910, 
 gives an increasing measure of self-government to 
 the people. The Viceroy's Legislative Council is to 
 have sixty additional members: twenty-five elected 
 to represent the different interests of the people, 
 and thirty-five appointed by the Viceroy. The 
 Viceroy controls a majority and has power of veto. 
 The whole plan is statesmanlike, generous, and far- 
 sighted. It is already working well, although the 
 people do not yet fully realize their powers. 
 
 Progress at Last. — If, during all these centuries 
 and millenniums, India had remained unchanged and 
 satisfied under former invaders and rulers, who al- 
 lowed her no liberty, how comes it that suddenly 
 under British rule, which has given education and a 
 large measure of freedom, India should now be 
 seething with unrest, often bitterly denouncing her 
 present rulers and desiring to throw off her present 
 yoke? Persian, Greek, Bactrian and Scythian, Tar- 
 tar and Mongol, Afghan and Maratha, have pil- 
 laged and plundered India from without and within, 
 but she has not even murmured at her fate. 
 
 **Slie let the legions thunder past, 
 And plunged in thought again." 
 
 How comes it that only British rule has begotten 
 a divine discontent and new aspirations, engender- 
 ing forces which are begetting a new civilization? 
 
THE NATIONAL AWAKENING 75 
 
 Macaulay's Prophecy. — As Lord Maeaulay nobly 
 prophesied : ' * It may be said that the public mind 
 in India may so expand under our system that it 
 may outgrow that system, and our subjects trained 
 in Western civilization may pray for Western insti- 
 tutions. I know not whether such a day will come ; 
 but if it does come, it will be the proudest day in 
 the annals of England. ^ ' And as Lord Metcalf and 
 others have said, ** We are not here merely to keep 
 the peace and collect taxes. We are here for a 
 higher and nobler purpose — to pour into the East 
 the knowledge and culture and civilization of the 
 West.*' 
 
 Benefits of British Rule. — ^We may pause to exam- 
 ine briefly the results of British rule, and to see 
 how far they have fulfilled earlier prophecy and jus- 
 tified the Queen's proclamation. At least seven 
 benefits have accrued to the people. 1. Peace has 
 been at last established. After centuries of blood- 
 shed from wars of invasion, a stable government 
 bringing protection from foes without and abolish- 
 ing crime, thief-castes, and thugs within, has been 
 an untold boon to the country. 2. The material re- 
 sources of the country have been developed. There 
 are over 30,000 miles of railway in operation which 
 places India fourth in the world in mileage. With 
 over 15,000 miles of irrigation canals (and these 
 ought to be doubled in five years), which have re- 
 claimed over 15,000,000 acres of land, famine has 
 been prevented forever in some districts; 50,000 
 miles of macadamized roads have opened up the 
 
76 INDIA AWAKENING 
 
 country ; 70,000 miles of telegraph lines are in opera- 
 tion under a system in some respects better than 
 those of the United States and Canada. The agri- 
 cultural resources of the country have been largely 
 developed. 3. Education, which we will study in a 
 later chapter, has been widely extended, and there 
 are now over 5,000,000 pupils in schools. 4. Sanita- 
 tion and medical relief have been offered to the 
 people ; and 2,500 hospitals and dispensaries treated 
 over 22,000,000 patients last year. Plague, small- 
 pox, and other diseases have been partly arrested. 
 5. Trade has largely increased. In fact it has gained 
 about tenfold in the last sixty years. India now 
 stands first in Asia in its trade, with $595,000,000 
 exports and $609,000,000 imports. And this in the 
 face of having to contend with 22 famines in the 
 last fifty years, when 28,000,000 people died, in spite 
 of an annual expenditure for famine of over $3,000,- 
 000 by the government. It is true that the taxes are 
 5.5 per cent, gross, or 50 per cent, of the net produce 
 of the land,^ which is a heavy burden indeed upon 
 such a poor people. Yet the actual taxes paid, per 
 capita, are about eight times greater in Japan and 
 Russia, and twenty times greater in England and 
 France than in India. On the whole, Indians eco- 
 nomic condition is gradually improving. 6. An effi- 
 cient government, with well-managed executive, 
 legislative, and judicial departments, is in operation. 
 The census of India is taken in a single night, when 
 the 315,000,000 of people are tabulated scientifically, 
 
 * Imperial Gazeteer, IV. 216, 222. 
 
THE NATIONAL AWAKENING 77 
 
 though divided into 185 languages. It takes 300 
 tons of paper and a force of a million men to take 
 such a census. It is probably the most unique in 
 the world, and is only one mark of many showing 
 the efficiency of the British government. 7. British 
 rule is also marked by religious toleration and the 
 broad philanthropic work accomplished by wise 
 legislation, the alleviation of the wrongs of woman- 
 hood, the suppression of obscene abominations and 
 the former unjust oppressions of the people, such as 
 the prohibition of the burning of widows and of the 
 practises of the thugs, infanticide, and other abuses. 
 The political leader of a large presidency said to 
 me : * ' With all its faults, the government of India 
 by Britain is at least the best instance in history 
 of the rule of one people over another. Lord Mor- 
 ley has given to the people more than I myself 
 would have done. And it will take us at least a 
 generation to appreciate and appropriate the re- 
 forms which he has introduced." In a word, Brit- 
 ain has so well governed as to change the most 
 changeless nation on earth, and to awaken the most 
 conservative of Oriental peoples to a natural desire 
 for self-government on the British model. 
 
 Demands of the New Movement. — The Bengali po- 
 litical leader, Surendra Nath Bannerjea, when asked 
 what he would demand of the British public, re- 
 plied. * ' I would say, ' Modify the partition of Ben- 
 gal ; release the deported patriots, and offer amnesty 
 to all political prisoners; give the people of India 
 financial control of their own taxes, and grant India 
 
78 INDIA AWAKENING 
 
 a constitution on the Canadian model.' ** Othei?s 
 would add, ** Reduce the taxes, lessen the expendi- 
 ture on the army, make education free and com- 
 pulsory -for all, develop India 's trade, irrespective of 
 British interests/' 
 
 Phases of the Problem. — ^But let us also see the 
 problem which confronts the British government. In 
 a land of famine, how can yau raise the revenue 
 without taxes? In a free trade empire, how can you 
 have protection without sacrificing British interests ? 
 If the army is reduced, how could you govern three 
 hundred millions of people and guard them from 
 foreign invasion, with less than the present staff of 
 1,200 civil officials, 75,000 British troops, and twice 
 that number of native troops ; or only one European 
 to over 3,500 Indians? 
 
 Civil Service. — Out of 114,000 appointments of 
 $300 or over, annually, 97 per cent, are held by In- 
 dians ; 750 of the higher offices are in native hands ; 
 of posts dra-sving, however, over $4,000 a year, 1,263 
 are held by Europeans, 15 by Eurasians, and 92 by 
 Indians. In proportion to population, the United 
 States has many more representatives among the 
 eight millions of the Philippines, than Great Britain 
 has of her subjects in India. 
 
 Abuses in Some Native States. — ^We have only to 
 contrast present conditions with the turbulence 
 under former rulers, or the present condition of 
 some native states, to realize the benefits of British 
 rale. In one native state which I visited recently, 
 I found that the ruler had six hundred wives, he 
 
SUREXDRA NATH BAXXERJEA 
 
 Political leader in Bengal 
 
THE NATIONAL AWAKENING 79 
 
 had given to the people practically no schools nor 
 good roads, the loss of public confidence had led the 
 people to migrate into British territory, and good 
 land could be had for thirty cents an acre. The 
 lower grades of Indian officials are often corrupt and 
 greatly oppress their own people. Most Indians 
 with an honest case would rather be tried before an 
 English judge than before an Indian. 
 
 If Great Britain Withdrew. — What would happen 
 if Great Britain left India to-day ? Amir Ali says : 
 *' Anarchy or another foreign domination would in- 
 evitably follow. ' ' India would welter in blood, with 
 hopeless, internal wars. The material resources de- 
 veloped in the country would be neglected, and the 
 clock of India's history would be put back for cen- 
 turies. The Sikhs would rise in the Punjab, the 
 Mohammedans would possess the rest of northern 
 India, the Marathas would rule the west, Mysore 
 or some native state would hold the south, endless 
 internal wars would result, and progress would be 
 impossible. Russia, Japan, or some other nation 
 would surely invade India. 
 
 Is Great Britain Secure? — Mr. Meredith Town- 
 send in his Asia and Europe, together with many 
 others, maintains that England will not retain India, 
 as they have sent out less than a hundred thousand 
 troops to control twice as many subjects as there 
 were in the whole Roman Empire. For the fol- 
 lowing reasons, however, I believe that England's 
 position is assured in India. England's purpose and 
 India's need are identical in demanding at present 
 
80 INDIA AWAKENING 
 
 a strong, benevolent, foreign government for the 
 good of the people. The Indian people are peace- 
 loving, the masses are loyal and contented. The 
 warlike races, such as the fighting Sikhs, the Gurk- 
 has, and the Mohammedans, are in favor of British 
 rule. Moreover, the people are unarmed, and di- 
 vided in race and religion. In the mutiny of 1857 
 the native army, in proportion to the white troops, 
 numbered eight to one; it is now only two to one, 
 while the British possess the artillery, and the pres- 
 ent railway system could concentrate the troops at 
 any point within a few days. Most of all, the wise 
 policy of Lord ]\Iorley and the British government 
 wins the loyalty of the conservative majority, by 
 giving the people self-government as fast as they 
 are really capable of enjoying it. There will be local 
 acts of violence, and a few officials and missionaries 
 may lose their lives, but Britain's wise policy is mak- 
 ing for the uplift of India and the ultimate education 
 and contentment of the people. 
 
 The Present Crisis. — ^Is it not evident that the 
 present unrest and awakening presents a crisis 
 unique and unprecedented in the history of India? 
 Let us recall again that this awakening is profoundly 
 religious. It is the religion and education of a new 
 civilization which has begotten this unrest, and that 
 alone can cure it. "We have unconsciously and un- 
 avoidably taken from the leaders of India their old- 
 world view, with its impossible science and philoso- 
 phy, history and religion. We have largely demol- 
 ished what they had. Do we not owe them some- 
 
THE NATIONAL AWAKENING 81 
 
 thing better in its place? Are we to lead them to 
 agnosticism or materialism? and if not, what can 
 satisfy the hanger we have created? Hinduism, 
 which has had a fair field for three thousand years, 
 has not met the need of India. Buddhism died here 
 in the land of its birth. Mohammedanism had its 
 day and failed to uplift India. The British govern- 
 ment with religious neutrality and secular educa- 
 tion confessedly cannot answer to the moral and 
 spiritual needs of the people. Only Christianity can 
 satisfy India's deep heart-hunger. Only God him- 
 self as Father can fill the longing hearts of his 
 children, and only we who know him can make him 
 known. Is not the mighty dynamic of the uplifting 
 and liberating gospel the deepest need of India at 
 this hour? How can the present crisis be met and 
 who will meet it? 
 
INDIVIDUAL AND MASS 
 MOVEMENTS 
 
The value of mass movements on mission fields is a matter much 
 discussed by missionaries. . . . Probably two-thirds of all the 
 Protestant Christian community in India have been harvested 
 through such movements. The acceptance of our faith by individuals 
 and families is, doubtless, its normal way of advance in non- 
 Christian lands. The expression, "mass movements" refers to the 
 seeking of admission to our faith by large bodies, such as tribes, 
 castes, gilds, or communities. . . 
 
 In such movements, profoundly encouraging though they be, there 
 lurk evils and dangers not a few. Very few such people are 
 impelled to the change by any deep, well-defined convictions of the 
 spiritual power and beauty of Christianity. Their motives are 
 of the ordinary, worldly, it may even be, the semi-sordid type. 
 Still we are not seriously disturbed by the character of the objects 
 or aims of this turning of the people to our faith. What lofty 
 purposes can one expect from such a crowd? . 
 
 Nevertheless there is supreme joy to the missionary in the in- 
 gathering of such masses. It brings with it a vast enthusiasm and 
 a new access of power and courage in the assurance that the cause 
 is becoming popular. And defections after such movements are 
 fewer than is often supposed. It is doubtful whether one tenth 
 of those thus received in India have gone back to heathenism. 
 . There is the further advantage, from such movements, that 
 they are conducive, in a large degree, to self-support from the 
 beginning. So many are gathered in that it is not a difficult thing 
 for them, under right guidance, to maintain their own religious 
 services and schools. 
 
 — Jones 
 
CHAPTER IV 
 
 Mass Movements. — During the last century multi- 
 tudes have come over to Christianity. Since caste^ 
 conditions all Indian life, and has for centuries 
 crushed out individuality, and punished all efforts 
 at independence and progress, men have been com- 
 pelled to act together. Mind moves in mass in India. 
 "We have to take the people as they come. We can 
 gage the effect of these movements only by a study 
 of a few representative districts. 
 
 In Travancore. — The last church I visited in South 
 India was in the native state of Travancore, near 
 Cape Comorin, the southernmost point of India. 
 Here in the great Nagercoil church were a thousand 
 Christians of a single congregation, gathered every 
 night in the week for a religious meeting. I wonder 
 how many churches in the United States and Canada 
 could furnish a thousand people from a single con- 
 gregation not only as its second Sunday service, but 
 during week-nights as well? And who were these 
 
 ^ The author has selected only a few illustrations of move- 
 ments that have come under his observation. Movements in 
 other communities might be added if space permitted. 
 
 ^For full explanation, see Chapter I. 
 85 
 
86 INDIA AWAKENING 
 
 people? To appreciate the present transformation 
 we must revert for a moment to their past. 
 
 Work of a Pioneer. — A hundred years ago, in 
 1806, at this very spot, might have been seen a Ger- 
 man missionary named Ringletaube entering this 
 native state. By 1813 he had gathered a community 
 t)f six hundred in *'poor, ragged, and small congre- 
 gations." After -ten years in loneliness and priva- 
 tion, '' without a coat to his back," he withdrew 
 from the country broken in health, leaving a native 
 pastor in charge of the twelve Christian workers. 
 Yet he was able to write, *' My work is done, and 
 finished so as to bear the stamp of permanency." He 
 was never heard of again, though probably he died 
 and was buried at sea. 
 
 Travancore Lowest Castes. — Travancore is a na- 
 tive state containing about three million people. 
 Until the proclamation of 1855, the lowest castes 
 were slaves, valued at two dollars and three dollars 
 a head. The condition of the Shanars and other 
 castes was also pitiable. There lies before me as I 
 write a document or '* slave deed," written on palm 
 leaf, recording the sale of five slaves at a dollar and 
 a half each, to the missionary, in order to secure 
 their liberty. It reads, " These five slaves, whom I 
 
 have enjoyed, are handed over to for ever 
 
 and ever." One of the usual clauses in these docu- 
 ments was " You may sell him or kill him." The 
 poor wretches were sold as serfs with the soil, so 
 many to the acre, cheaper than the dirt beneath their 
 feet. A man was worth less than a good cow. 
 
NEW CONVERTS FROM SIX CASTES 
 
 BAND OF CONVERTED FAKIRS 
 
 NEW CONVERTS FROM SEVEN CASTES 
 
INDIVIDUAL AND MASS MOVEMENTS 87 
 
 These poor wretches could not refer to themselves 
 as ''I/' but only as " your slave.'* They had to 
 stand at a distance of ninety-six paces from a Brah- 
 man, a court of law, or a market-place. To buy any- 
 thing, they had to leave their money on a stone and 
 retreat to the required distance, while the dealer 
 left their goods in place of the money. 
 
 Oppressive Customs. — The women had no rights or 
 means of protection. They were not allowed by the 
 Brahmans to clothe themselves above the waist, and 
 when the missionary ladies made some neat little 
 upper garments for them, the poor women were 
 mobbed and their jackets torn off, until the question 
 was asked in the British Parliament why this was 
 permitted in India. These outcastes were devil-wor- 
 shipers, haunted by the fear of demons about them. 
 Upon the approach of a Brahman or Sudra, they 
 were obliged to leave the road ; in fact I have often 
 seen them skulking through the mud of the rice- 
 fields, or cowering behind trees even to this day, 
 after their centuries of oppression. 
 
 Present Development. — But let us return again to 
 our Christian congregation. Here are a thousand 
 Christians in the Nagercoil church, clothed and in 
 their right minds, worshiping in a self-supporting 
 church. Across the street is their Christian college, 
 with its English-speaking graduates in the congre- 
 gation. Up the road is a Christian hospital where 
 last year one English doctor, with a score of Indian 
 assistants in outlying dispensaries, treated over 150,- 
 000 cases; about twice as many as are treated in 
 
88 INDIA AWAKENING 
 
 some of our big city hospitals, and run on less tlian 
 one tenth of their cost. The average cost is only 
 five cents for each person, of which only one half a 
 cent per patient was received from the mission board. 
 The college, enrolling seven hundred, is self-sup- 
 porting excepting $200 received annually from 
 abroad for poor students. The congregation has 
 been self-suporting for fifty years, and last year the 
 85 churches in the district received all told only the 
 nominal sum of $15 a month, or about seventeen 
 cents per church, from the denominational mission 
 board. The Christian community numbers altogether 
 about 70,000 persons in connection with the London 
 Missionary Society in Travancore. 
 
 Immensely Paying Investments. — ^Here where sixty 
 years ago the people were in a degraded state, I 
 found an enlightened, moral. Christian community. 
 Viewed microscopically, the individual will exhibit 
 shortcomings, and w411 not come up to the best Chris- 
 tians in the West, who have a thousand years of 
 Christianity behind them; in fact even in the West 
 we have some faults after all these centuries. But 
 viewed in the large, as a community, the change has 
 been unmistakable, physically, mentally, morally, 
 and spiritually. The investment of sending that old 
 missionary a century ago at $500 a year has paid. 
 It was an investment in humanity at compound in- 
 terest. 
 
 Rival Forces. — Here rises the great Nagercoil 
 church seating over a thousand Christians and just 
 opposite is the Snake Temple which gives the town 
 
INDIVIDUAL AND MASS MOVEMENTS 89 
 
 its name. These are the two forces contending for 
 the mastery in this land, representing light and 
 darkness, education and ignorance, enlightenment 
 and superstition. Who can doubt which will ulti- 
 mately triumph in the country? Already of its 
 three million inhabitants, 25 per cent, are Christians, 
 either Protestant, Syrian, or Roman. 
 
 Movement Christward. — ^At the very southernmost 
 point of India, at Cape Comorin, side by side stand 
 a heathen temple and a Christian church. Each rep- 
 resents a religion, a social order, a civilization, sepa- 
 rated by a great gulf. Which shall rule India? The 
 Hindus represented by that heathen temple in India, 
 lost in the entire country during the last decade a 
 fraction of 1 per cent., while Protestant Indian Chris- 
 tians (omitting the Roman and Syrian communities) 
 gained 63 per cent. Where will this end? All we 
 ask is time, your prayers, and God's grace, and we 
 shall have India for Christ. 
 
 The Emancipating Savior. — As I was leaving this 
 great church I heard one of their folk songs which 
 tells its own tale of the marvelous uplifting power 
 of God's grace in this community. 
 
 THE OLD SLAVE SONG 
 
 *'Our slave work is done, our slave bonds are gone; 
 For this we will never forsake thee, Lord Jesns. 
 
 The father was sold to one place, the mother to another, 
 
 The children were scattered, 
 But now our slave work is done! 
 
90 INDIA AWAKENING 
 
 Wearied with labor in the burning heat, in rain or cold or dew, 
 
 They beat us cruelly with thousands of strokes, 
 But now our slave work is done! 
 
 Dogs might enter the market-place, the courts, or the streets, 
 But if we drew near they beat us and chased us away. 
 But now our slave work is done! 
 
 As unclean lepers who must hide in the jungles. 
 
 We must leave the road after warning those who approach, 
 But now our slave work is done! 
 
 Come in crowds, brethren, let none hold back. 
 
 Let us worship the Lord Jesus, our Savior, 
 For now our slave work is done I ^ ' 
 
 Transforming Tinnevelli. — ^Leaving Travancore I 
 
 passed through Tinnevelli, which has been the scene 
 of another great movement. A night's ride brought 
 me within sight of the spire of a great church, rising 
 high over the palms in the cool morning air. Within 
 twelve miles of that spire are 15,000 Christians. In 
 less than one hundred miles are over 100,000 Chris- 
 tians of the Church of England alone. As I entered 
 the church I saw the stone at the entrance, which 
 was once the old altar stone reeking with the blood 
 of beasts, sacrificed to the devils in the demon temple 
 which had stood on this very spot. When the last 
 devil-worshiper was converted to Christianity, with 
 their own hands they tore down that devil temple, 
 and erected in its place this great stone church seat- 
 ing three thousand Christians. I preached there in 
 the morning, for we all work together in India what- 
 ever our denomination, and in the afternoon I went 
 
CHURCH AT MENGNANAPURAN, TIXXEVELLI DISTRICT 
 
 Capable of holding 1,500 people 
 
INDIVIDUAL AND MASS MOVEMENTS 91 
 
 to the next church, four miles away. Here, in a 
 relatively small room, were a thousand Christians 
 crow^ded together on the floor, as they are every 
 Sunday. I learned that under the ministry of that 
 godly Indian pastor, three hundred men came out 
 every morning in the year before daylight, at five 
 o 'clock, to hear the Word of God and to pray, before 
 going a mile or more away to their work in the 
 fields. The women held prayer-meetings at night 
 down every street in the village. My fellow worker, 
 Mr. Azariah, came out of that church, and it has 
 probably furnished more Christian workers and 
 leaders than any church in India. 
 
 Missionary Spirit. — The 60,000 and more Chris- 
 tians of the Church Missionary Society last year 
 received only $8,000 from abroad and contributed 
 over $50,000 in cash for self-support or the extension 
 of Christian work, out of their own poverty. They 
 will soon be entirely self-supporting. They have 
 their own Indian missionary society, with its mis- 
 sion in Haidarabad, and have sent seven mission- 
 aries to the Telugu country. Of the 450,000 of the 
 Shanar caste in Tinnevelli, one-third are already 
 Christians, either Catholic or Protestant. 
 
 Early Founders. — ^How were these people brought 
 to Christ? The great missionary. Christian Friedrich 
 Schwartz, had visited Tinnevelli in 1778, and in 1790 
 ordained an Indian catechist and left the work in 
 his hands. In 1802 the first movement among the 
 masses occurred, when over 5,000 were baptized in 
 three months, but with no missionary in charge many 
 
92 INDIA AWAKENING 
 
 fell away for a time. After 1820, when Ehenius 
 began work in earnest, there was a steady growth in 
 the church. In 1877 came the great famine. Bishop 
 Caldwell pointed out that the people observed that, 
 while Hinduism left them to die, ** Christianity had 
 stepped in like an angel from heaven. ' ' When they 
 saw the practical fruits of the two religions con- 
 trasted, they were deeply impressed. In a few 
 months the Society for the Propagation of the Gos- 
 pel in Foreign Parts received 20,000 and the Church 
 Missionary Society^ 10,000, who threw away their 
 idols and placed themselves under Christian instruc- 
 tion. The majority were swayed neither by high 
 spiritual motives, nor by the hope of famine relief; 
 for it was given to all alike, whether Hindu or Chris- 
 tian. But the people felt that their gods had de- 
 serted them and that their condition would be im- 
 proved in every way, physically, mentally, socially, 
 and morally by the new religion. Conviction of sin 
 and the fuller appreciation of Christ's gospel came 
 only later, as conscience was awakened and devel- 
 oped, as in the case of Israel of old (Ezekiel xxxvl. 
 29-31). 
 
 Approaching Victory. — ^From among the more 
 than 100,000 in the Christian community in Tin- 
 nevelli to-day have come some of the best Christian 
 workers in all India. I know of no more deeply 
 spiritual community in India than has been pro- 
 duced by this mass movement, after it has had time 
 
 * These are the principal missionary societies of the Church of 
 England. 
 
INDIVIDUAL AND MASS MOVEMENTS 93 
 
 to be assimilated and Christianized. Here again two 
 great temples rise before us, the Christian church,^ 
 and across the sands the Brahman temple of Alwar 
 Tiru Nagari, with its idolatry and troop of immoral 
 dancing-girls. Which is ultimately to triumph? 
 Which is worthy? Remember that these people were 
 never permitted to enter that Hindu temple. They 
 were devil-worshipers. Over the sands on summer 
 evenings still comes the beating of the tom-toms, 
 while the cries of the throng about the devil-dancer 
 rise in the air, as the afflatus descends and the demon 
 takes possession of the man. Still the darkness of 
 heathenism possesses the multitude, but its days are 
 numbered, and ' ' worthy is the Lamb to receive ' * all 
 that are his own. 
 
 " Lone Star Mission." — As we pass northward 
 from the southern point of India, a day's journey by 
 train brings us to the Telugu country, just north of 
 Madras. The Telugus are an attractive people, dark, 
 slender, intelligent, speaking a musical language. 
 There are over twenty millions of them crowded 
 along the east coast of southern India. Here in 1840 
 the pioneer Samuel Day began work. Eight years 
 of faithful toil met with such discouraging results 
 that the American Baptist Missionary Union^ in Bos- 
 ton raised the question of abandoning the field ; but 
 finally they decided to send another man and hold 
 the fort. Nine years more of seed-sowing followed 
 
 * See illustration, facing page 94. 
 
 - Now the American Baptist Foreign Mission Society. 
 
94 INDIA AWAKENING 
 
 with no sign of harvest. Again at the annual meet- 
 ing they raised the question, '' Shall the mission be 
 discontinued? '^ One of the speakers turned to the 
 map and pointing to Nellore, isolated and alone, 
 called it the '' Lone Star Mission." Dr. S. F. Smith, 
 the author of ''My Country, 'tis of thee," caught up 
 the words, and before he slept wrote the lines that 
 perhaps saved the mission. In the audience on the 
 following day, as they unanimously voted to reen- 
 force the mission, many wept as the prophetic words 
 rang out, 
 
 * * Shine on, Lone Star ; in grief and tears, 
 And sad reverses oft baptized; 
 Shine on, till earth redeemed, 
 
 In dust shall bid its idols fall; 
 And thousands where thy radiance beamed, 
 Shall crown the Savior Lord of all. ' * 
 
 On the field the missionaries still toiled on with 
 little fruit for nine years more. After more than 
 twenty years of effort, all told, the Union urged the 
 missionary, Dr. Jewett, to give up this field. He 
 simply declined to leave the work, telling the Union 
 that if they would not aid him he would go back 
 alone to live and die among his people. So back he 
 went. The Missionary Union stood by him, and sent 
 out young Clough '' to bury Jewett," as one of the 
 missionaries put it. 
 
 Monumental Results. — As I stood there at Ongole 
 with Dr. Clough, white-haired, a missionary Napo- 
 leon; as I looked out over the great buildings — col- 
 lege, churches, schools, and manifold institutions; 
 
INDIVIDUAL AND MASS MOVEMENTS 95 
 
 as I looked beyond to the crowded villages with their 
 thousands of Christians, I was deeply moved as I 
 thought of that old missionary holding on year after 
 year, in the early days of discouragement. And a 
 song of joy rises in my heart as I think of the fields 
 where many other lonely, isolated missionaries, far 
 from the help or praise of men, about whom no 
 books are written, uncomplainingly are holding on 
 in godlike patience and heroism. They dwell among 
 
 **The bravely dumb that did their deed, 
 And scorned to blot it with a name; 
 Who prized heaven's silence more than fame.** 
 
 Harvest-time. — ^In the great famine of 1877 Dr. 
 Clough took a contract to cut a portion of the Buck- 
 ingham canal, in order to save thousands from star- 
 vation. His native preachers were placed as over- 
 seers of the work, and during the periods of rest 
 they gathered the people together and preached 
 Christ. Fearing their motives, the missionaries al- 
 lowed no one to receive baptism during the famine. 
 Cholera followed the famine and Dr. Clough tried to 
 hold back the converts, but they thronged in upon 
 him from distant villages. They said: '^ We don't 
 want any money. We have lived by our work. The 
 blisters on our hands will prove it, but we want you 
 to baptize us.'' In all 2,222 were baptized on July 3, 
 1878 ; before the end of the year 9,606 converts had 
 been received into the church ; while this Telugu mis- 
 sion now numbers over 150,000 persons in the entire 
 Christian community. 
 
96 INDIA AWAKENING 
 
 Uplifted Communities. — Again I say, yon can find 
 plenty of faults in these Christians. They are not 
 angels. But the community as a whole has been 
 marvelously uplifted. I saw one man there who 
 seemed to me to be the lowest human being I had 
 ever seen. He could count up to ten, painfully and 
 slowly, if he could look at his ten fingers or ten toes, 
 but not beyond it. I asked him how many children 
 he had. He scratched his head, and replied with 
 some hesitation that he had twelve. His wife told 
 me that they had ten. I think the missionary esti- 
 mated the number at eleven. But that man had 
 three sons in college ! One will go out as a preacher, 
 one perchance as a Christian doctor, and one per- 
 haps into government employ, to compete with the 
 Brahman who has had a monopoly of culture and re- 
 ligion for more than a thousand years. ''It is not 
 yet made manifest what [they] shall be.** The most 
 powerful apologetic in India will not be a few con- 
 verted Brahmans, nor the arguments of the mission- 
 ary, but the mighty uplift of whole communities once 
 debased and degraded, for whom Hinduism has no 
 message, and who were without hope and without 
 God in the world. 
 
 Movement Among the Malas. — As described by the 
 Bishop of ]\Iadras, a work began fifty years ago also 
 among the Malas, a low caste of the Telugu country 
 in the mission of the Church Missionary Society. A 
 man named Venkayya, who could neither read nor 
 write, lost faith in his village demons and began to 
 pray to the unknown God this simple prayer : 
 
INDIVIDUAL AND MASS IIOVEMENTS 97 
 
 **0 God! teach me who thou art! 
 O God! show me where thou art! 
 O God ! help me to find thee ! ' ' 
 
 One day on the banks of the sacred river Kistna, 
 while watching the people bathing to wash away 
 their sins, a Brahman told him that if he did not be- 
 lieve in the methods of Hinduism he would find a 
 missionary on the hill who could tell him of the true 
 God. As he heard the story of the cross, his heart 
 leaped within him and he knew that he had found 
 at last the God for whom he had been searching. The 
 missionary went back to his village with him, and 
 after a month baptized him and about sixty other 
 pariahs of his village. He became an ardent evange- 
 list and for forty years he preached Christ through- 
 out the district. Thus began the mass movement 
 among his caste in this section, which has not only 
 swept in thousands of outcastes, but has now begun 
 as a movement among the Sudras or middle castes, 
 who are beginning to come in large numbers. Hith- 
 erto it has been the pariah *s day in India. Even now 
 the middle castes are beginning to come over. Some 
 day the proud Brahman will ask to be admitted. 
 But as in the case of the Roman Empire, the slaves 
 and outcastes came first, with a few of Gassar's 
 household; for not many wise, not many noble 
 were called. 
 
 ** Rice Christians." — I hear some one say that 
 these people are '' rice Christians." Perhaps they 
 are, and you might be if you were in their place. 
 Suppose you had been crushed by Hinduism, and had 
 
98 INDIA AWAKENING 
 
 scarcely ever been able to get a meal of rice, but 
 had to live on coarse grain and millet. What if 
 you had never been permitted to go to school, nor 
 your ancestors for a thousand years before you? 
 Suppose you had never been able to own land, nor 
 anything else save broken dishes, scavenger dogs, 
 and asses, according to the code of Manu.^ Suppose ^ 
 you never got a meal of meat except the dead car- 
 casses of cattle which had died of disease or a natu- 
 ral death. What if you had never been permitted to 
 enter the temples of Hinduism, and were considered 
 too low to be even touched with a stick, while your 
 very shadow was polluting. If you had never been 
 able to look God or man in the face, and your only 
 hope of rising in the scale for time or eternity was 
 through accepting the gospel of Christ, would you 
 not be a *' rice Christian," if Christianity uplifted 
 you in body, mind, and soul? I have seen these poor 
 people, before they became Christians, carry home a 
 reeking carcass with a song, because after weeks of 
 partial hunger they were going to have another full 
 meal of meat again. In some sections the only meat 
 they ever get to eat is carrion. It is true the native 
 Christians eat rice where they did not before as out- 
 castes, but the only rice they ever get is what they 
 earn by honest toil, or by their superior education. 
 The fact that they endure persecution is proof that 
 they are genuine. 
 
 Significance of the Mass Movement. — A glance at 
 the map will show the location of the five areas most 
 
 *See page 15. 
 
INDIVIDUAL AND MASS MOVEMENTS 
 
 99 
 
 affected by these mass movements : 1. Travancore on 
 the southwest; 2. Tinnevelli adjoining it; 3. The 
 Telugu field north of Madras ; 4. The aboriginal area 
 of Chota Nagpur; where some 80,000 have become 
 
 / 
 
 ^.Holiilkand 
 
 Q)" 
 
 ^ CAoioNa^jjur^ 
 
 o 
 
 ^Tg1u§\ 
 
 a 
 
 INDIA-Fields t)f Five Mass Movements -^ 
 
 Christians; 5. The Rohilkand district in the United 
 Provinces of North India, where the Christians 
 now number over 100,000. In the latter area, 
 the Methodist Episcopal Church grew from 20,000 
 
100 INDIA AWAKENING 
 
 to 90,000 in a decade ; while the total strength of the 
 Methodists from this mass movement is now over 
 100,000. 
 
 Essential Factor. — Among the foregoing illustra- 
 tions are both individual and mass movements. 
 '' The expression of mass movements is intended to 
 indicate the movements toward the Church of fami- 
 lies, and groups of families, sometimes of entire 
 classes and villages, rather than of individuals. The 
 impulse that gives rise to such movements is a fer- 
 ment of some kind of new life in the mass, rather 
 than any definite aspiration separately realized by 
 each individual. " 1 Some object to these movements 
 on the ground that when people come in masses the 
 character of the individual cannot be tested, and 
 also that the motives are not always high and un- 
 mixed. The non-Christians contrast their own pov- 
 erty and filth and carrion-eating, their lack of edu- 
 cation and low social status, with their brethren who 
 have become Christians, and come over to Christian- 
 ity largely to better their condition. It would doubt- 
 less be better if they came one by one, but suppose 
 no individual was willing to come out alone, but that 
 all wanted to come at once, what would you do in 
 that case? 
 
 A Policy of Welcome. — On the question of motives, 
 Bishop Caldwell has said, '' I cannot imagine any 
 person who has lived and worked among uneducated 
 heathen in the rural districts believing them to be 
 influenced by high motives in anything they do. 
 1 World Missionary Conference, Vol. II, 85. 
 
INDIVIDUAL AND MASS MOVEMENTS 101 
 
 They have never heard of such things as high mo- 
 tives, and they cannot for a long time be made to 
 comprehend what high motives mean. An inquiry 
 into their motives, with a view of ascertaining 
 whether they are spiritual or not, will seem to them 
 like an inquiry into their acquaintance with Greek 
 or algebra. They will learn what good motives 
 mean, I trust, in time, and, perhaps, high motives, 
 too — if they remain long enough under Christian 
 teaching and discipline; but till they discard hea- 
 thenism, with its debasing idolatries and supersti- 
 tions, and place themselves under the wings of the 
 Church, there is not the slightest chance, as it ap- 
 pears to me, of their motives becoming better than 
 they are. The only hope for them lies in their ad- 
 mission, as soon as possible, into Christian schools. 
 Whatever the motive, provided it is not sordid or 
 disgraceful, we receive them.^'^ 
 
 Place for Training. — But admitting that the in- 
 stances given above show that the reception of mass 
 movements into the Christian Church may be justi- 
 fied, the principal problem remains: How are these 
 people to be edified and trained in the Christian 
 life? How shall we take advantage of the mo- 
 mentum of the mass, and utilize it in the interest of 
 individual development? The successes were not 
 achieved by the mere decision to admit the multi- 
 tude. They resulted rather from the training that 
 preceded and followed baptism. It is obvious that 
 
 1 Bishop Caldwell, quoted in Lawrence, Modern Missions in 
 the East, 236, 237. 
 
102 INDIA AWAKENING 
 
 supervision must be very constant and thorough. 
 Opportunities will be offered for changing the cus- 
 toms of a whole village in a way that would not be 
 possible in cases of only individual conversions. 
 Children may grow up free from immediate contact 
 with the rites of heathenism. A Christian commu- 
 nity life may be formed. On the other hand, care 
 must be taken to develop individual conviction and 
 initiative. This will require the utmost patience and 
 persistence. How can the missionary, with the force 
 at present at his command, find time for dealing with 
 these problems adequately? "What has he a right to 
 expect from the Home Church in gifts, prayers, and 
 reenforcements as these mass movements become 
 more numerous? 
 
 Problems. — It is further objected that such move- 
 ments are confined to a single caste, with which 
 Christianity becomes identified in the minds of the 
 Hindus, so that this becomes a barrier to others 
 .ioining. The complaint is that Christianity is a 
 ** pariah religion.'* Others object that the people 
 are baptized too quickly and that they do not know 
 enough to be received into the Christian Church. 
 What test would you make for receiving such ig- 
 norant people ; what did our Lord make ; and what 
 was his attitude to those who came to him with im- 
 perfect knowledge or in desperate need of material 
 or physical help ? 
 
 Madura Mission Contrasts. — Come with me now to 
 my own mission station, and let us look more closely 
 at some of these Christians. Of the more than 20,000 
 
INDIVIDUAL AND MASS MOVEMENTS 103 
 
 Christmns in this mission, about half come from the 
 various respectable castes, and the other half from 
 the three outcastes. Pariahs, Pallars, and Chucklers 
 or leather workers. Let us visit a heathen village of 
 the latter caste near my own bungalow. As we enter 
 the village we see a low mound of earth, where at 
 special festivals, with midnight orgies and drunken- 
 ness, their local village demon is appeased by bloody 
 offerings. The people are dirty and will not send 
 their children to school. The stench of decaying 
 meat, which is being divided from the last carcass, is 
 sickening. The men amd women stand about half 
 naked with no desire for a better life. Oh, how we 
 wait and pray for the first gleam of any motive, high 
 or low, which will lead them to desire their own bet- 
 terment! As it is, we must preach and pray and 
 wait, until God's Spirit moves them or they see some 
 of their own people uplifted by the Christian gospel. 
 A Convert Tested. — We pass down the road to the 
 next village. It needs no label to show that the man 
 coming out to meet us, clean and refined, with happy 
 face, is a Christian. It was only two years ago that 
 Kyambu came to us asking for baptism. His old 
 father lay dying, and had sent for us in haste. As 
 a boy, the old man had studied in our mission school, 
 and his heart was touched, but he could not resist 
 the power of his caste, and, stifling his conscience, he 
 went back as the hereditary priest of his demon tem- 
 ple, for it was his only source of livelihood. But in 
 the hour of death his conscience smote him, and he 
 pleaded for God's forgiveness and asked admission 
 
104 INDIA AWAKENING 
 
 to the Christian Chnrch. The pastor and I, using 
 our bicycles, arrived, dripping with perspiration. I 
 shall never forget the scene as the old man was bap- 
 tized, with the entire family. The old man died 
 soon after, then the storm of persecution broke. 
 They said that his God had killed him for be'coming 
 a Christian. They boycotted the rest of the family. 
 They said, *^ You cannot draw water from the vil- 
 lage well. You cannot grind your grain with the 
 village grinding-stones. We will never eat with you 
 again and never darken your door in times of trou- 
 ble. Your sons and daughters can never marry. We 
 are dead to you, and you to us.'^ The young man 
 went to bed at night a prosperous farmer. When he 
 awoke in the morning, his entire crop of onions and 
 other vegetables had been taken up by the roots, and 
 transplanted into a Hindu's field a mile away, while 
 the whole village was ready to swear that he had 
 never had any crop in his field. Witnesses can be 
 bought at any time in India for ten cents a head, but 
 in such a case as this no payment would be needed. 
 The young man however stood firm. On Sunday I 
 went out to visit him and my heart sank when I 
 heard that he was in his field, for I feared he had 
 succumbed to the temptation of poverty and had 
 gone to work on the Sabbath. I went out to the field 
 and found the Hindus working on all sides at their 
 crops. Kyambu himself was sitting under a palm 
 tree by the well reading his Bible, with a shining, 
 happy face. After a year the persecution died down 
 into tolerance, and tolerance is now giving place to 
 
INDIVIDUAL AND MASS MOVEMENTS 105 
 
 friendliness. In time we shall have a Christian 
 school, and some day a Christian church in that vil- 
 lage for one consistent witness always brings others 
 to Christ. This instance of persecution is typical, for 
 even though an outcaste becomes a Christian he will 
 be persecuted by his caste, and the dreadful ordeal 
 of being ostracised by the entire community is 
 enough to deter most men from coming out. Yet 
 this man is one of those who are called " rice Chris- 
 tians." It is true he gets rice to eat now, but only 
 because he can earn it. If these are rice Christians 
 God give us more of them ! 
 
 The Caste Problem. — Come with me now to a con- 
 gregation of higher social status and let us see how 
 the caste question raises a difficult problem. I found 
 the church apparently prosperous and self-support- 
 ing. Here were two hundred and fifty members who 
 had come over to Christianity from a respectable 
 caste. But not a single member from any of the 
 lower castes had joined the church. While these 
 outcastes were ostensibly welcomed in the church, I 
 suspected that the same condition existed here that 
 I had seen in some wealthy churches in America, and 
 that these low-caste people knew that the Christians 
 did not really want them to join. I spent the day 
 visiting these poor people who were outside the 
 church. I found one old man, a Pariah, who was a 
 consistent Christian at heart and had long attended 
 the church. That night we had a meeting in the 
 church on the subject of caste. We had prayed 
 much, for we knew it was a self-governing church of 
 
106 INDIA AWAKENING 
 
 independent spirit, and if we had any pride or cen- 
 soriousness in our hearts we could never overcome 
 oaste pride in them; for pride is everywhere the 
 same. First a young Indian brother spoke, a man 
 full of the Holy Ghost and of humility. Then we 
 turned to the Scripture and pointed out that God 
 had first chosen the poor and outcast in every nation, 
 and that what we did ' * unto the least of these -^ ' we 
 were doing in reality unto him. The church was 
 crowded. After the meeting we called a panchayaty 
 or council of the leading members. We sat on the 
 floor in a circle and placed the old man in the center. 
 *' Old man," I said, '* do you wish to be baptized 
 and join the church? " " Like gold! " he said. " I 
 have been waiting these twenty years for it." The 
 Christians replied, '* Yes, we are willing to receive 
 him into the church and welcome him as a brother, 
 but if he should eat carrion on Saturday night, and 
 come to take the communion out of the same cup 
 with us on Sunday morning, it would be exceedingly 
 awkward and painful for us." I turned to the old 
 man and said, '* The people say that you eat carrion 
 and are not clean. We know that you are a poor 
 man, but are you willing to stop eating dead cattle 
 if you join the church?" *'Yes," he said. "They 
 can put me out if I do." I then turned to the 
 Christians and said, *' Here is a man who wants to 
 join your church; what will you do with him? " It 
 was a critical moment. It was a miniature council 
 of Jerusalem all over again, and the same restric- 
 tion with regard to eating meats was made here 
 
INDIVIDUAIi AND MASS MOVEMENTS 107 
 
 also. No one save a Hindu or a Jew, who had never 
 touched anything unclean, can understand the 
 struggle going on in their hearts. One of them held 
 out for some time, on the ground that it would of- 
 fend some in the congregation and drive away the 
 influential people, just as our wealthy Christians 
 argue in the homeland. Finally one man got up 
 and took the old man by the hand and said, '' We 
 will receive you into the church.'' When they had 
 all consented, we knelt in prayer, and the old man 
 was received with joy next Sunday. As you com- 
 pare the conditions in India with the social dis- 
 tinctions which exist in America in some of our city 
 churches, and with the awful pressure of the social 
 problem in our great slums, how would you apply 
 the principle of brotherhood in the churches both at 
 home and abroad? 
 
 A Life Transformed. — Instead of studying a com- 
 munity, let us take a typical instance of an indivi- 
 dual. A generation ago he was a little Pariah boy 
 playing in the streets. The dogs might enter the 
 Brahman street but not he. The animals might stray 
 into the temple, especially the sacred cow, but there 
 was no room for the polluted Pariah, dwelling apart 
 in mud huts, in filth and ignorance and superstition. 
 This year I met in America the old gentleman who 
 paid a dollar a month to send this little Pariah boy 
 to school, or twelve dollars a year to cover the entire 
 cost of his food, clothes, books, and education in the 
 mission boarding-school. About twenty dollars a 
 year sent the boy to the high school, and a somewhat 
 
108 INDIA AWAKENING 
 
 larger sum helped him through college, though he 
 worked his way as best he could. Was the invest- 
 ment worth while? To-day he is the pastor of a 
 church, having under his care twenty schools and 
 over 1,000 Christians. He goes out into scores of vil- 
 lages to preach the gospel. He is a wonderful singer 
 and evangelist, and can hold the attention of any 
 audience, Hindu or Christian, cultured or ignorant. 
 Best of all, he is a devout man of God and a dear and 
 beloved friend. As I sit with him in his house, or 
 kneel with him in prayer in my office, or confer over 
 the great work of the kingdom, I rejoice in his char- 
 acter and daily life. Because the non-Christians 
 could not find an honest man to be the chief officer 
 in the town, and to hold a position which we would 
 call that of the mayor, the Hindus and Mohamme- 
 dans sent in a written petition to the government 
 that our pastor should be made the mayor of the 
 town, and to-day he is not only the head of the town, 
 without salary, but he is the first low-caste man that 
 has ever been permitted to walk down the Brahman 
 street in that town, or invited to sit in the Brahman 
 houses as a friend and an equal. The gospel that 
 can take a little outcaste Pariah and uplift him to 
 be a son of God, a leader of men, an honest citizen, 
 and a godly pastor, is the power of God unto salva- 
 tion. 
 
 Opportunity for Advance. — There are thousands 
 of other little boys like this one in the streets to-day 
 who could go to school if there were money to send 
 them. Why should we not give them a chance? 
 
INDIYIDUAL AND MASS MOVEMENTS 109 
 
 There are 50,000,000 of '' -untouchable " outcastes 
 at the door of the Church, from whom multitudes 
 could be gathered in this generation, if we could sup- 
 ply the money to furnish Christian workers to gather 
 them in and shepherd them. Such men are to be 
 found in your mission and under your board. Why 
 not make an investment in such a life, or in a whole 
 community? Will you not stand by us for a great 
 advance among these outcaste masses of India? 
 
THE STUDENTS 
 
The mission schools and colleges have a total of nearly half a 
 million scholars. Many thousands — probably the majority of the 
 pupils — pass through a mission school without being influenced in 
 any effective measure toward Christianity, although they read the 
 Bible and some learn to entertain a feeling of reverence for 
 Christianity and Jesus Christ. The education and the moral in- 
 fluence are good, but further they do not seek and do not receive. 
 Yet sometimes the deeper chords of Hindu religious life may be 
 touched. Many an educational missionary will speak of his expe- 
 rience of an eager face and an attentive eye, of the visits that 
 were paid to him after school or college hours, of occasional heart- 
 searching conversations, of earnest correspondence about religious 
 matters. . . . The instruction in mission schools is necessarily 
 largely secular, eflficiency is demanded in return for government 
 grants, only a fraction of the time can be given to what is termed 
 "Bible teaching," and the most direct Christian influences cease 
 when this is over, save perhaps for a Sunday-school class which 
 most pupils attend. The absence of larger results from missionary 
 education has not been owing to any lack of soundness in the 
 method. It has been due largely to the insufficiency of the forces 
 engaged in the work. The missionary himself is often too over- 
 whelmed with other duties to devote sufficient energy to the spiritual 
 side of the work. He has often to content himself with non-Chris- 
 tian teachers. The full harvest from missionary schools will be 
 reaped only when the Christian forces are strengthened by doubling, 
 if not quadrupling, the workers, both European and Indian, at 
 present available for this particular work. Even as it is, mission 
 schools have exerted a far-reaching influence. It would be a great 
 mistake to estimate that Influence merely by the results in baptism. 
 They have been slowly creating an atmosphere favorable to Chris- 
 tianity, and have left a deep mark on the lives of hundreds of 
 pupils who have not taken the final step of public profession of 
 CJhristianlty. 
 
 ^Datta 
 
CHAPTER V 
 
 THE STUDENTS 
 
 Importance of the Student Class. — The students of 
 India constitute an aristocracy both of birth and of 
 learning. Not only will they occupy all the future 
 positions of leadership in the government, and posts 
 of education, molding the ideas of the ignorant 
 masses, but they are almost exclusively from the 
 Brahman and upper castes and have the power of 
 birth and blood behind them. Though the Brahmans 
 number only about one twentieth of the population, 
 the majority of the graduates are from this class. 
 And they are perhaps the most compact and acces- 
 sible class of students in the whole non-Christian 
 world. Converts from the higher castes have come 
 chiefly from those who were influenced in Christian 
 schools and colleges. And most of the social and 
 religious reform movements among the non-Christian 
 religions have been led by Hindu and other gradu- 
 ates of Christian colleges, or men influenced by 
 Christian teaching. If then, we reach the students of 
 India, we are molding a class that will be its future 
 leaders in every department of life. And they can 
 be reached in the English language by any man with 
 
 113 
 
114 INDIA AWAKENING 
 
 a clear head and a warm heart, for love is the key- 
 to every heart in India as elsewhere the world 
 around. 
 
 The Educational System, i — The educational sys- 
 tem of India is a most interesting one. Born in the 
 brain of Carey, Duff, and other Christian leaders, 
 and shaped by a wise government policy, it is per- 
 haps the chief factor in the uplift of India. There 
 are five great universities for India and Ceylon, lo- 
 cated at Calcutta, Madras, Bombay, Allahabad, and 
 Lahore. Each of these universities affiliates and 
 controls a score or two of colleges in its own area. 
 The universities inspect the colleges, prescribe 
 courses of study, hold examinations, and confer de- 
 grees for all the colleges ; but like the University of 
 London they are not at present teaching bodies. 
 The examinations are very difficult indeed. Of the 
 24,000 bright candidates for matriculation every 
 year, less than half pass; and of 4,750 candidates 
 for the B.A., less than 2,000 are successful. Roughly, 
 about one fourth of the colleges are controlled by the 
 government or municipalities, and three fourths by 
 private bodies, whether Christian, Hindu, or others. 
 The government gives grants-in-aid to missionary and 
 other institutions which submit to the required inspec- 
 tion and pass the government examinations and re- 
 quirements. When Bishop Thobum went to India in 
 1859, there were only 2,000 public schools with less 
 than 200,000 pupils. Now the institutions in India, ac- 
 cording to the latest report, number in all 165,473 
 
 ^ See Appendixes E-I. 
 
THE STUDENTS 115 
 
 with 5,708,238 pupils. There has been a tenfold in- 
 crease in the educational department of India in the 
 last forty years. In India and Ceylon there are 53 
 colleges under Christian management, so that about 
 one third of the education in colleges is in Christian 
 hands. There are also 11,500 primary schools with 
 361,000 scholars under missionary control. Relative 
 to the size of the communities, four times as many 
 Christian young men receive a college education as 
 Hindus ; and relatively four times as many Christian 
 children attend primary schools ; while the Christians 
 outnumber the Mohammedans twelve to one in the 
 proportion being educated. There is, however, a 
 need for further advance in education, for in all In- 
 dia only 16,000,000 are literate and 278,000,000 illit- 
 erate ; while 1,125,000 are literate in English. Of the 
 78,730,000 children under ten years of age in India, 
 only 613,000 are literate and over 78,000,000 are illit- 
 erate. Still only one man in ten can read and write, 
 and 1 in 144 among the women. 
 
 Important Features. — Four very important fea- 
 tures of the system deserve to be noted at the out- 
 set: (1) Following the English practise, the gov- 
 ernment exercises no direct control over educational 
 institutions other than those maintained by the 
 state, though its influence is brought in several 
 ways indirectly to bear upon all that are not pre- 
 pared to reject the benefits which it can extend to 
 them; (2) The government has concentrated its ef- 
 forts mainly upon higher education, and has thus 
 begun from the top, in the over-sanguine belief that 
 
116 INDIA AWAKENING 
 
 education would ultimately filter down from the 
 higher to the lower strata of Indian society; (3) In- 
 struction in the various courses, mostly literary, 
 which constitute higher education is conveyed 
 through the medium of English, a tongue still ab- 
 solutely foreign to the vast majority; and (4) 
 Education is generally confined to the training of the 
 intellect and divorced not only absolutely from all 
 religious teaching, but also very largely from all 
 moral training and discipline, with the result that 
 the vital side of education which consists in the for- 
 mation of character has been almost entirely 
 neglected.^ 
 
 Subjects Chosen. — The studies which are most pop- 
 ular, and the optional subjects which are most chosen 
 just now among Indian students are English lan- 
 guage, literature, and history; next law; and then 
 physical science. The two subjects in which they ex- 
 cel and have gained a world-wide reputation, philos- 
 ophy and mathematics, are much less frequently 
 taken. The reason is that most students take easy 
 courses, or '' soft snaps,*' or any short cut that will 
 lead to a B.A. and a livelihood. But I have known 
 of other students outside of the Orient who are guilty 
 of the same thing. 
 
 Defects of the System. — Indian student life is a 
 terrible grind, with little time or inclination for ath- 
 letics, social life, or general culture. Manual train- 
 ing, and technical and agricultural schools, which 
 India so much needs, have been neglected until re- 
 1 Chirol, Indian Unrest, 208. 
 
THE STUDENTS 117 
 
 cently, and the whole system is weakened by the 
 method of cramming. A yet more serious defect is 
 the secular character of education under the gov- 
 ernment. Western education breaks down the old 
 superstitions and provides no substitute. Modern 
 education apart from Christianity destroys but does 
 not build up faith. The students are simply drifting 
 from their former faith to materialism and atheism. 
 As a Brahman said: " Young men who have been 
 educated in the government schools come out athe- 
 ists and unreliable in character. The young men 
 whom the missionaries educate come from the 
 schools with faith in God and satisfactory stability 
 of character.'* 
 
 "Mastering'* English. — Indian students have at 
 first to struggle with English because it is compul- 
 sory in all universities, as we do with foreign lan- 
 guages, and the Indian student has the disadvantage 
 of taking all his higher education in a foreign tongue. 
 Beginners in English make very laughable mistakes 
 just as we do when we begin to preach on the for- 
 eign field. Here is a Bombay high school student's 
 essay on the horse. It may perhaps rest the reader.^ 
 * * The horse is a very noble quadruped, but when he 
 is angry he will not do so. He is ridden on the spi- 
 nal cord by the bridle, and sadly the driver places 
 his foots on the stirrup and divides his lower limbs 
 across the saddle, and drives his animal to the mea- 
 dow. He has a long mouth, and his head is at- 
 
 ^ These examples do not represent the English spoken by uni- 
 versity graduates. 
 
118 INDIA AWAKENING 
 
 tached to the trunk by a long protuberance called the 
 neck. He has four legs; two are in the front side, 
 and two are afterwards. These are the weapons on 
 which he runs and also defends himself by extending 
 those in the rear in a parallel direction toward his 
 foe. But this he does only when in a vexatious 
 mood. His fooding is generally grasses and grains. 
 He is also useful to take on his back a man or woman 
 as well as some cargo. He has power to run as fast 
 as he could. He has got no sleep at night time, but 
 always standing awaken. Also there are horses of 
 short sizes. They do the same as the others are gen- 
 erally doing. There is no animal like the horse. No 
 sooner they see their guardian or master they always 
 crying for fooding, but it is always at the morning 
 time. They have got tail, but not so long as the cow 
 and other such-like animals. ' ' 
 
 Two Letters. — ^Here are two letters of gratitude 
 from the husbands of patients written to a lady doc- 
 tor in western India : 
 
 NO. 1. CUBED 
 *'Dear She, 
 
 My wife has returned from your hospital cured. Provided 
 males are allowed at your bungalow, I would like to do you the 
 honor of presenting myself there this afternoon. But I will 
 not try to repay you; vengeance belongeth unto God. 
 Yours noticeably, 
 
 NO. 2. DEAD 
 * ' Dear and Fair Madam, 
 
 I have much pleasure to inform you that my dearly unfortu- 
 nate wife will be no longer under your kind treatment, she hav- 
 
THE STUDENTS 119 
 
 ing left this world for the other on the night of the 27th ultimo. 
 For your help in this matter, I shall ever remain grateful. 
 Yours reverently, 
 
 Aim of Education. — The threefold aim of Christian 
 education, as stated by the Educational Commission 
 of the Edinburgh Conference of 1910, is: (1) To de- 
 velop the Christian community and to train Christian 
 leaders; (2) To wLcl converts from the non-Christian 
 community; and (3) To leaven the life of the people 
 and prepare the way by immediate reforms for a 
 future ingathering. There is a difference of opinion 
 as to which of these three is the most important, and 
 the conduct of a college depends upon one's theory 
 of education. 
 
 Lines of Approach. — There are accessible in the 
 student field, in the English language, the 25,000 col- 
 lege students, the upper grades of the 654,000 high 
 school students, and over a million former students 
 who are literate in English. Every worker among 
 students, however, should be especially prepared for 
 this difficult work and should make a thorough study 
 of the religions of the country and of the vernacular 
 in the district where he resides. Though the students 
 will flock to English lectures on religious subjects, 
 though their religious vocabulary in mission colleges 
 has been formed in English, and though they prefer 
 to speak in English, the heart of India lies in the 
 vernacular and the language should be mastered. 
 There is also urgent need for reaching men by the 
 production of an able and attractive literature. There 
 are 2,193 presses in India. In 1908 they issued 753 
 
120 INDIA AWAKENING 
 
 newspapers, and 1,062 periodicals, with 1,524 books 
 in English, 7,081 in the vernaculars. Men of literary- 
 gifts will find a large opening in India both in pro- 
 ducing literature themselves, and in developing the 
 latent talent of the Indian Christian community. 
 Heretofore education in India has been more literary 
 than practical to meet the natural demand of the 
 people. India in 1900 had only 123 industrial and 
 technical schools as compared to 1,954 in Japan. 
 Japan's victory over Russia, however, and the pres- 
 ent industrial awakening in India is furnishing the 
 occasion of a rapid growth in scientific and practical 
 subjects. Missions have led the way in industrial 
 education and in the education of women and the 
 outcaste communities, as they once did in higher edu- 
 cation. 
 
 Work Among Educated Hindus. — ^For the last 
 fourteen years I have traveled through the colleges 
 of India and Ceylon, holding meetings during the day 
 for Christian students on the deepening of spiritual 
 life, the choice of a life-work, and Bible study, and 
 at the same time giving lectures in the evening to 
 Hindu students. In Christian colleges, where they 
 have daily instruction in the Bible, the ground is 
 prepared and some sense of sin and apprehension of 
 truth is found among the students. We seek to reach 
 them by Bible classes, personal work, and evangelis- 
 tic or devotional meetings. One can fill up his whole 
 time with personal interviews among Indian stu- 
 dents, and no work is more attractive or more 
 needed. 
 
THE STUDENTS 121 
 
 Evangelistic Meetings. — Evangelistic meetings 
 conducted for Indian students are sometimes very 
 exciting. At our last meetings in Calcutta we had 
 seven hundred men, mostly Brahmans and high-class 
 students, coming out night after night to the college 
 hall. During the day we would hold meetings in 
 three of the non-Christian colleges as well as in the 
 Christian institutions, on moral subjects to prepare 
 the way. All the missions in Calcutta joined with us 
 in prayer and cooperation. The subjects announced 
 were, the five *' National Ideals ** of patriotism, am- 
 bition, religion, character, and service. The first 
 night we sought to get a point of contact in their 
 newly awakened national consciousness and burning 
 love of country. We tried to show what true patri- 
 otism called for in service for India ; but the feeling 
 of unrest and sedition and anti-foreign hatred was 
 so great that the first night I dared not mention the 
 name of Christ, lest the audience might leave, for 
 Calcutta is the center of the seditious movement. 
 The third night we began on sin to awaken the con- 
 science and arouse a sense of need. During the en- 
 tire week there was no mention of the word ' * Chris- 
 tianity " or '* Hinduism; " there was no defense of 
 a foreign religion or attack on their own religion, 
 which would have only thrown them on the defensive 
 at once. Our method was to awaken a sense of need, 
 and then present Christ as the one able to meet that 
 need, as Example, Friend, and Savior; presenting 
 him not in "Western dress but as one of themselves 
 born on their own continent. The sense of sin is usu- 
 
122 INDIA AWAKENING 
 
 ally undeveloped by Hinduism, but they recognize 
 tbe results of sin, and they realize the fact that many 
 of them are failing in their examinations and being 
 ruined physically, mentally, and morally by the 
 dreadful inroads of immorality. 
 
 Awakening Soul Hunger. — The students sent me 
 written petitions to lecture in their colleges on per- 
 sonal purity and to tell them how they could break 
 the chains of evil habit. After speaking that night 
 half an hour on sin, until there was a deep, spiritual 
 hunger apparent, I came to the cross of Christ. As 
 I described him going up that long and lonely hill, 
 bearing his own cross, it seemed as if the pierced 
 hand of Christ were laid on every heart. It seems 
 to me that the East is instinctively Christian, when 
 they come to know Christ as he is. I spoke for three 
 hours that night in the stifling heat, on the cross of 
 Christ ; and for three hours the next night on Christ 
 as the only Savior. There were thirty Christians in 
 the back room who held on in prayer and never en- 
 tered the meetings at all, but furnished the base of 
 power. After speaking on Christ as Savior, I asked 
 how many would give him a fair hearing, promise to 
 read through the four Gospels with open mind and 
 honest heart, and follow him according to their light 
 and conscience. Over a hundred men rose and 
 signed cards and were followed up as potential in- 
 quirers. Some of them were gathered into Bible 
 classes and all were visited in their hostels or homes, 
 to give an opportunity for conversation bearing upon 
 the personal life. 
 
THE STUDENTS 123 
 
 V 
 
 Seed-sowing Among the Brahmans. — So far as I 
 Know there are no baptisms which have as yet re- 
 sulted from this series of meetings. This is the day 
 of seed-sowing among the Brahmans and of reaping 
 among the outcastes. In the United States and Can- 
 ada you are accustomed to immediate decision and 
 action. But we forget the years of Christian train- 
 ing and the development of conscience which we 
 have received in the home country. Usually only 
 after long preparation and study of the Bible is 
 the conscience developed among Hindus. The light 
 breaks slowly. 
 
 Hindu Student's Mind. — Consider an Indian stu- 
 dent's mind and see his point of view. Remember 
 he is bound by the fetters of caste, which are usu- 
 ally far stronger than his weak will, for to break 
 this bond would mean the loss of everything he 
 holds dear, — home, relatives, means of support, the 
 hope of proper marriage, and all social relations. 
 Pantheism tends to break down all distinctions both 
 doctrinal and moral in his mind. The Hindu mind is 
 hospitable and sympathetic rather than critical, and 
 constantly holds contradictory views. The average 
 Hindu student is a pantheistic monotheist, holding a 
 belief in the new, personal God, whether the Chris- 
 tian conception or that of Krishna, against a Yedan- 
 tic or impersonal background. The world to him 
 is half real, according to the teaching of his modern 
 science, and half an illusion. He is postponing the 
 question of his salvation until after he passes his 
 last examination, but he will attend Christian lee- 
 
124 INDIA AWAKENING 
 
 tures and meetings in search of something to satisfy 
 him. 
 
 Speculative, Patriotic. — In his subjective atti- 
 tude, he is strikingly tolerant in freedom of thought 
 to new truth and to other religions, but intolerant in 
 not allowing freedom of action to change one's re- 
 ligion. Compared to a Western student he is specu- 
 lative rather than practical and keenly interested in 
 questions of religion and philosophy. He is more in- 
 terested in discussing the origin of evil, than in the 
 practical question of how to escape from it. His 
 mind is intellectual, rather than volitional, and 
 there is a great gulf fixed between conviction and 
 action, as the result of the long divorce of religion 
 and morality in Hinduism. Just now he is in- 
 tensely patriotic and boastful of his own religion. 
 
 Attitude toward Christ. — His attitude toward 
 Christ is almost always one of sympathy and deep 
 veneration. He is opposed to Christianity as the re- 
 ligion of his foreign rulers, but not to Christ whom 
 he instinctively feels to be his own. The Sermon on 
 the Mount nearly always appeals to him, and the 
 character of Christ is the highest he knows. It is 
 only when he perceives where the pathway of dis- 
 cipleship leads, and realizes the awful cost of becom- 
 ing a Christian, that he begins to draw back. When 
 he sees that it will set him at variance with his own 
 religion, his own gods and their practises, his family 
 and friends, and that it caUs for heroic individual 
 action, which has so long been stifled by Hinduism, 
 he seeks some compromise. He now tries to serve 
 
THE STUDENTS 125 
 
 two masters in secret discipleship, or else becomes 
 openly hostile to the exclusive demands of Christ. 
 If a student finally decides to become a Christian, 
 there are no limits to which persecution may be car- 
 ried against him. His mother weeps and perhaps 
 threatens to commit suicide; his relatives threaten 
 and his father coerces him. The whole community 
 will conspire perhaps to take him away by force or 
 swear in court that he is a minor, producing a false 
 *' horoscope " to prove that he is under age and can- 
 not be baptized. Some men have disappeared, others 
 have been drugged, a few forced into immorality to 
 sear their consciences — anything will be done to 
 prevent the one irretrievable disgrace of a man be- 
 coming a Christian. I could give many instances if 
 space permitted. 
 
 Indifference, Hostility, Acceptance. — There are 
 three attitudes of mind among Indian students. 
 Many are indifferent; a few are hostile; and a few 
 are earnest seekers after truth. Try and picture to 
 yourself the inevitable conflict in the heart of one 
 of the latter class, convinced of the claims of Christ 
 and the superiority of Christianity but with all of 
 the heredity of Hinduism behind him ; helped in the 
 college but hindered in his home, trying to lead a 
 double life and torn with the struggle. 
 
 Student Questions. — I remember the first college 
 I visited in India. After the lecture the students 
 gathered around with burning interest and ques- 
 tions flew from every quarter. If you will try to an- 
 swer every question you will see how far they reach. 
 
126 INDIA AWAKENING 
 
 ** How could a divine Christ pray for the removal 
 of the cup? '' ** Why cannot a merciful God for- 
 give vrithout an atonement? " '' If we believe in God 
 and serve him, why do we need Christ? '^ '* How 
 could a just God let punishment come upon Christ 
 who was innocent, instead of upon sinners who were 
 guilty? " '' What will happen to those who never 
 heard of Christ? " "Is not Hinduism sufficient to 
 save us? '* ** Have you proof that Jesus was di- 
 vine, and can you show that our incarnations were 
 not ? '- ' ' If I worship the one true God, why should 
 I not place before me some idol to help me concen- 
 trate my thoughts and call God to mind, though I 
 do not worship the idol itself? " 
 
 Meeting the Problems. — ^Although unprepared, as 
 fast as the questions came I was helped with the an- 
 swers. For instance, to the last question on idola- 
 try I replied, *' My own father is no longer living on 
 earth, but when I wish to recall his loving charac- 
 ter I do not place before me some hideous monster 
 or horrible contortion or some reptile. That would 
 be an insult to his memory, as every idol is to God. 
 It would degrade my love for him, as idolatry has 
 degraded every people that has practised it. Noth- 
 ing but a perfect photograph is fit to represent my 
 father to me. God has given us his photograph 
 in Christ, who is the very image of his person, and 
 we need only his portrait preserved in the Gospels, 
 to recall our Father in heaven. Christianity needs 
 no idol." Among the questions most frequently 
 asked by students in India are some of the follow- 
 
THE STUDENTS 1S7 
 
 ing : *^ How do you account for the origin of evil 
 and of sin? If God made the world right in the be- 
 ginning, what is the cause of suffering and how can 
 you account for inequalities of life without the doc- 
 trine of karma? What is the necessity of a media- 
 tor? Why cannot Krishna save us? Why is bap- 
 tism necessary, if religion is inward and spiritual? " 
 The last question is asked usually by men who are 
 convinced of the superiority of Christianity, but, 
 tremble at the thought of the awful cost of baptism. 
 For Hindus reckon this to be the dividing line be- 
 tween the two religions. Many Hindus do not ob- 
 ject to persons being secret believers, or even open 
 followers of Christ, if only they will not sever them- 
 selves from the caste system by the dividing line of 
 baptism. How would you answer each of these 
 questions ? 
 
 The Best Apologetic. — ^Love is the key that un- 
 locks every heart, and I have never seen a class of 
 students so lovable and responsive and so deeply 
 needy as the students of India. If you begin by at- 
 tacking Hinduism, you may win your argument, but 
 you lose the men you are seeking to reach. We must 
 appeal to the conscience and to the will, rather than 
 to the intellect. I remember in one mission col- 
 lege in Ceylon an average of one man a day had ac- 
 cepted Christ, and later some of them were baptized. 
 But when the students challenged me to speak about 
 their own religion, I fell into the snare and ex- 
 posed the fallacies of Hinduism. The result was 
 that not another man was won in that college at the 
 
128 INDIA AWAKENING 
 
 time and the whole community was thrown on the 
 defensive. In the next college I resolved to know 
 nothing but Christ and him crucified. I took as a 
 text, '' Every one that committeth sin is the bond- 
 servant of sin/' and after speaking till there was 
 conviction, I took the rest of the statement, " If 
 therefore the Son shall make you free, ye shall be 
 free indeed.*' At the invitation, a number of men 
 rose to confess their sins and acknowledge their 
 need of a Savior. 
 
 Christ Himself. — Our most powerful apologetic is 
 Christ himself; Jesus the winsome and attractive 
 personality, to whom the heart of the East instinc- 
 tively turns ; Christ the revelation of God, the Satis- 
 fier of the human heart, the great Oriental and uni- 
 versal Teacher, whose precepts have a self-evidenc- 
 ing power; Christ the divine Savior, able to save to 
 the uttermost. The appeal to experience, and the 
 truth that " if any man willeth to do, he shall 
 know," powerfully affects Oriental students. Which 
 side of Christ has most appealed to you, and what 
 aspect do you think would be most readily apprecia- 
 ted and most deeply needed by the Oriental mind? 
 
 A Typical College Meeting. — Let us visit one of 
 the colleges together and see the work for ourselves. 
 "We are just beginning a week's meetings among the 
 students in the college of the Madura mission at 
 Pasumalai. Here are some five hundred Christian 
 boys, who will supply all the future workers and lay 
 leaders of a great district. Here also are over a 
 hundred Hindu boys, with a few Mohammedans in 
 
THE STUDENTS 129 
 
 the high school. We begin morning and evening 
 meetings and have interviews with the boys during 
 the day. Conviction steadily deepens during the 
 week and at the end of the time several nominal 
 Christian boys, a few Hindus, and one Mohammedan 
 boy confessed Christ. 
 
 Gateway to a Caste. — There is one boy, S , 
 
 a member of the wealthy, money-lending or chetty 
 caste, who came to me two years ago asking for bap- 
 tism. I notified his father, but on the boy*s return 
 home the father beat him till his son fell down in 
 a fit and remained unconscious for some hours. 
 The father, fearing he had killed his son, wept and 
 pleaded with the boy to speak to him once more. 
 At last he regained consciousness and after a tim;e 
 returned to the college. He is now studying again 
 and maintaining his Christian life. Some day he 
 may furnish the entering wedge into his caste which 
 has been hitherto unreached, and the education of 
 such a boy may mean much for the kingdom. 
 
 A High-Caste Convert. — I recall the life of my 
 dear friend and fellow worker, Francis Kingsbury. 
 ' His father was a great scholar and was called " the 
 Max Miiller of South India." He was the leading 
 opponent and enemy of Christianity. As a boy, 
 Francis was deeply religious and was trained in his 
 sacred books and in the Hindu ceremonial. Imbib- 
 ing his father's prejudice, he so hated Christ and 
 Christianity that he had drawn in his house a picture 
 of Christ on the cross, in effigy, that he might kick 
 it every day of his life, and thus relieve his feelings 
 
130 INDIA AWAKENING 
 
 of hatred. This he did for some months. He wished 
 to have an education, and the best education was to he 
 had in the Madras Christian College. As he read the 
 story of Joseph, he was convicted of his own immo- 
 rality. He read the story of Jesus, and his heart was 
 melted. While in the Madras Christian College his 
 father feared that he might become a Christian, so 
 he sent him to the Presidency college. But gradually 
 through reading the Bible his faith in Hinduism was 
 undermined. At the suggestion of his cousin who 
 had becfDme a Christian, he attended an evangelistic 
 meeting. After an address on faith, and singing, 
 ' ' Just as I am without one plea, '- the speaker asked 
 those who would accept Christ to rise up. He rose 
 and went forward to the platform, knelt down, and 
 called upon Jesus to save him. In secret he tried 
 to follow Christ. Finally his father's suspicions 
 were aroused and one day he called him and said, 
 *' To-morrow on the anniversary of your mother's 
 death, you shall perform the Sraddha.^^ The young 
 man said it was against his conscience and that he 
 could not do it. 
 
 Willing to be Disinherited. — ^When the father 
 threatened to disinherit him, he went to his room 
 to fight out the battle in prayer and count the cost. 
 That night he was compelled to leave his father's 
 house. As he passed his door he sent up a prayer for 
 his father, and then went out to be disinherited for- 
 ever. 
 
 Loss and Gain. — ' ' If I had pleased my father and 
 carried out his wishes, he would probably have sent 
 
REV. FRANCIS KIXGSBURY 
 
THE STUDENTS 131 
 
 me to England, where I would have received an 
 education to enable me to enter any profession. By 
 becoming a Christian I lost my father 's love, lost my 
 inheritance, and lost the opportunity of becoming a 
 civil servant or a barrister-at-law. I knew all this 
 and deliberately chose to be a Christian. Is there 
 anything in Christ Jesus to compensate for these 
 losses? In Jesus of Nazareth I have found pardon 
 and peace. These are not idle words. I know that 
 my sins, which are many and dreadful, are all blot- 
 ted out from the memory of the holy God by the 
 blood of his Son. I have been cleansed. God's 
 power is granted unto me to overcome many a 
 temptation that besets me yet. In Jesus I have the 
 ideal I need for my life. I am constrained by the 
 love of Christ to live, not for my petty self, but for 
 my country — my India — not simply because I was 
 born in it, but because Christ Jesus died for its 
 people. To live for Christ and for India is now 
 my one ambition in life." ^ 
 
 A Life Investment. — As a Christian worker, he has 
 been traveling with me through the colleges and 
 conducting meetings for educated Hindus. In Mad- 
 ras, with a thousand high-caste Hindus coming out 
 every night to listen to the gospel, he was the only 
 Indian who could hold that great, turbulent audi- 
 ence. To-day he is the pastor of a college church, 
 having under his influence five hundred Christian 
 boys, as well as many non-Christians, and he is a 
 teacher in the theological seminary. The other day 
 
 1 Francis Kingsbury, ' ' How I Became a Christian, ' ' 25, 26. 
 
132 INDIA AWAKENING 
 
 I met a man in America who had supported this boy 
 as a student and whose name Francis now bears. 
 That investment in a human life will bear fruit for 
 eternity. It is difficult to help people without pau- 
 perizing them, but I know of no better investment 
 than to help boys through college where about 
 twenty or thirty dollars a year will pay their fees 
 and supplement what they are able to do for them- 
 selves by their own work. It is in such opportuni- 
 ties as this that you at home may share our burden 
 on the foreign field. 
 
 A Severe Test. — In a college in South India I had 
 been holding meetings for two days. On the last 
 evening I saw evidence of conviction of sin and deep 
 soul-thirst in the face of a Hindu student. He had 
 been pierced by the arrow of conviction. After the 
 meeting I made my way back to him, and asked him 
 to come outside. We sat down on the old college 
 wall in the moonlight under a tree. I did not know 
 that the worst men had banded themselves together 
 in the college under the name of the " Devil's So- 
 ciety," of which this man was the leader. Neither 
 did I know that he had been laughing and scoffing 
 at what I had said in the previous meetings. Nor 
 did I know that his grandfather had been a great 
 persecutor of Christianity in that region, beating the 
 Christians and burning their houses. At one time 
 he had led a mob to the mission compound and I 
 was told that the present principal of the college, 
 when a child, was carried in his mother's arms as 
 she fled from before the mob which this boy's grand- 
 
THE STUDENTS 133 
 
 father was leading. Not knowing any of this, I said 
 to him, * * My boy, I want to ask you some questions. 
 Are you saved? Do you know God as your Heav- 
 enly Father? Have you power over sin? Do you 
 know where you are going in the next life? Are 
 you to be born and reborn as a man or an animal 
 in countless existences or have you any assurance 
 with regard to the future ?'* ^*No," he said, ^*our 
 religion does not teach us about these tilings." 
 *'Well," I said, *'my boy, I have come half way 
 round the world to tell you a piece of good news. 
 You can be saved to-night. Christ stands at the 
 door of your heart and knocks. You can accept him 
 here and now; but if he comes into your heart he 
 must come as Master. It will mean that to-morrow 
 you will have to confess him before the other stu- 
 dents. This week you will have to tell your father 
 and relatives, and they will doubtless put you out 
 of your home and persecute you. It will mean that 
 you will have to be baptized, to lose caste, prob- 
 ably to lose your fortune, and certainly to suffer for 
 Christ. Are you ready to receive him as Savior and 
 Master if he asks all this ? ' ' 
 
 Accepting Christ and Persecution. — I shall never 
 forget his reply. He said. " I have studied the 
 Bible in this Christian college until I believed that 
 there was only one God, that idolatry was wrong, 
 that Hinduism was defective, and that Christ was 
 the only Savior. But until to-day I had no sense of 
 my own sin nor of my need of Christ. I see it now, 
 and I will come to him. As for persecution, let 
 
134 INDIA AWAKENING 
 
 them persecute. I would rather like it." Like Saul 
 of Tarsus he came of a persecuting race. 
 
 A Noble Convert. — As we knelt there on the 
 ground, in the moonlight, that young man in a sim- 
 ple prayer gave his heart to Christ. A great foot- 
 ball player, the tennis champion, and the head of the 
 ** Devil's Society,'' he was one moment a Hindu 
 deep in sin, the next a son of God with his name writ- 
 ten in heaven. It seemed to me that I could almost 
 catch the echo of the angels' song rejoicing over on© 
 more sinner that had come home to God. As he rose, 
 I said *^ Good-by," not knowing what would befall 
 him. He went in and began to witness to his fel- 
 low students. They broke up that Devil's Society 
 and it has not existed since in that college. Up 
 every morning, with a new joy over his open Bible, 
 preaching every week upon the streets to the non- 
 Christian people, he was a living apologetic for 
 Christ to the students of that college. And after 
 more than eight years he is still standing as a wit- 
 ness for Christ. The last man I saw, as I left India, 
 to come away to America on furlough, was this man 
 standing at the end of the dock waving good-by 
 from the shore. 
 
 Call of the Student Field. — Are not such men 
 vv^orth winning for Christ? On every hand they are 
 accessible. Audiences wiU gather not only in the 
 colleges and large cities, but even in towns far from 
 a railway, to listen to a lecture delivered in English 
 by one who has power to reach students. They have 
 always been courteous, tolerant, open-minded, in- 
 
THE STUDENTS 135 
 
 telligent, responsive, and sympathetic. We need 
 men to-day to supplement the preparatory work done 
 in the classroom, and in the Bible teaching of the 
 Christian colleges, who will reach these students by 
 public meetings, Bible classes, and personal inter- 
 views. And yet we cannot get sufficient student 
 workers to man even the few score of important 
 posts, in order to win the students of this vast em- 
 pire for Christ. Think of it! A small, compact 
 body of 25,000 students, open and accessible in our 
 own tongue, who might be won for Christ, and who 
 in turn will be the leaders of thought of a vast em- 
 pire, embracing one fifth of the human race. Cannot 
 some one who reads these lines come out to this 
 great work? Men and women are needed as teach- 
 ers in Christian colleges, or to be placed in charge 
 of Christian hostels connected with government or 
 other institutions. Who will come over and help 
 us to win the students of India for Christ? 
 
 Help of the Many. — A few only can come, but all 
 can help in this great work. We need the backing 
 of prayer to break down the walls of prejudice and 
 undermine the fortress of caste. " More things are 
 wrought by prayer than this world dreams of.'' 
 Even as you read these lines hundreds of Hindu stu- 
 dents are leading a double life, striving in their col- 
 leges to follow their conscience and the Christian 
 ideals, yet in their homes held in the grip of tyran- 
 nical custom and the practise of the grossest super- 
 stitions. Their condition is truly pitiable. Like 
 Nicodemus they often come by night to seek our 
 
136 INDIA AWAKENING 
 
 help. As Mozumdar said, '' We go one way, our 
 relatives another, and our women yet another. Our 
 Indian young men discuss their projects of reform 
 in debating clubs ; but as soon as they get home they 
 carefully put their progressive views in their pock- 
 ets, and bend their necks beneath the yoke of cus- 
 tom as their ancestors before them. They belong to 
 the nineteenth century, but their homes to the first 
 century. * ' 
 
 Strengthen the Weak. — An Indian newspaper 
 states: *' The educated native is nowhere so miser- 
 able and crestfallen as in his own home. A Demos- 
 thenes at debating societies, a Luther in his public 
 protestations against prevailing corruptions, he is 
 but a timid, crouching Hindu in his home, yielding 
 unquestioning submission to the requisitions of a 
 superstitious family.'-^ We who are born in an 
 atmosphere of freedom of individual action, can 
 hardly realize the crushing chains of caste and Hin- 
 duism on a student. Do you fully measure his prob- 
 lem? 
 
 Prayer and Gifts. — ^Prayer is the power that can 
 set these men free, and you can wield that power. 
 To invest in the education of some poor student dis- 
 inherited by his Hindu parents or one unable to 
 struggle through his college course from a Christian 
 home of poverty, offers an opportunity almost un- 
 paralleled in spiritual possibilities. Will you not 
 invest in some life out there in the darkness, who 
 may become a center of light and a blessing to 
 many? 
 
WOMANHOOD 
 
What loneliness must fill a child-wife's heart, when sent away 
 from play with happy brothers and sisters, away from a loving 
 mother's care and sympathy, as she takes up her life in her new 
 home with the companionship of a grave husband of perhaps thirty- 
 five or forty in a household of elderly women, and perhaps with 
 stepchildren older than herself ! We have tried to picture our 
 own child in such a position, and instinctively have covered our eyes 
 with our hands to shut out the awful scene ; and have said : "Im- 
 possible!" . 
 
 A high-spirited, sensitive girl was married at eight and widowed 
 at nine. As she began to comprehend her situation, she began to 
 suffer. She was in her own father's house, and treated kindly, but 
 her father was an orthodox priest and she was not allowed to 
 deviate from a widow's lot. She felt she was cursed of God, and that 
 was to her sensitive spirit the hardest of all. What had she done? 
 From the day her head was shaven, she never put foot outside the 
 front door, and never appeared before a stranger. Her heart and 
 spirit were broken, and she is now fast sinking in cousumption. 
 A few more months will complete the sad story ; and when she is 
 laid in the grave her coarse widow's garb will be her only burial 
 robe. . . . 
 
 The nautch-girl often begins her career of training under teachers 
 as early as five years of age. She is taught to read, dance, and 
 sing, and instructed in every seductive art. Her songs are usually 
 amorous ; and while she is yet a mere girl, before she can realize 
 fully the moral bearings of her choice of life, she makes her 
 debut as a nautch-girl in the community by the observation of a 
 shocking custom which is in itself enough to condemn the whole 
 system. 
 
 — Fuller 
 
CHAPTER VI 
 
 WOMANHOOD 
 
 "The condition of its women is the truest test of the people's 
 civilization. Her status is her country 'e barometer. ' ' 
 
 Noble Qualities. — ^It is our contention in this chap- 
 ter that the women of India are beautiful and attrac- 
 tive, and have large possibilities for the future, but 
 that '' the keys to the wrongs of Indian women are 
 Mohammedanism and Hinduism." No women are 
 by nature more modest, virtuous, and pure. They 
 are devoted wives and fond mothers, with passion- 
 ate affection for their children, though untaught in 
 the discipline of the home and in the rearing of 
 children. They are unselfish in tireless service for 
 their husbands and relatives. Hindu literature is 
 full of pictures of noble women like Sita, the beau- 
 tiful wife of Rama, joyfully sharing her husband's 
 banishment and suffering, true to him under terrible 
 pressure and temptation, passing through the fire to 
 prove her chastity, and loyal to her husband till 
 death. 
 
 Former Honors and Recent Influence.— Before 
 the later restraints of Hinduism and Mohamme- 
 danism, women enjoyed a position of honor and in- 
 fluence in ancient India. In no country have women 
 
 139 
 
140 INDIA AWAKENING 
 
 wielded a larger influence on the life of a nation 
 both for good and evil. Deeply religious and de- 
 voted, the women are the conservators of religion. 
 They form the chief stay of Hinduism at the present 
 time. With no other nation in the world has the 
 worship of the female been made so prominent. It 
 is significant that the Indian patriot thinks of India 
 only as his *' motherland/' and that the mind of 
 the East thinks naturally of the '' motherhood of 
 God.'' 
 
 Degraded by Hinduism. — In speaking of the 
 wrongs of Indian womanhood, we do not wish to 
 give the impression that all are unhappy or con- 
 scious of their need. If you could see the bright- 
 eyed, merry little girls, dancing and singing, or mak- 
 ing mud pies in the sun, laughing at their games 
 and affectionate to their parents, you could not resist 
 being attracted by them. The women of India, too, 
 are patient sufferers and usually accept their fate 
 without a murmur. Yet in spite of the fact that the 
 women are as good and virtuous as they are, no 
 great religion has degraded woman more than Hin- 
 duism. Indeed, of the 400,000,000 women of Asia 
 not one of them has, or can have, her rights apart 
 from the gospel of Christ. Buddha rejoiced that 
 he had escaped the three curses of being born in 
 hell, or as vermin, or as woman ; and his conception 
 has left a blight on the women of Buddhism. The 
 condition of women in Moslem lands has ever been 
 the festering sore of Mohammedanism. Its polyg- 
 amy, divorce, and concubinage have been its curse. 
 
WOMANHOOD 141 
 
 '* The very heaven of the Koran is conditioned upon 
 the eternal degradation of womanhood." But as 
 we shall see in this chapter, it is Hinduism which 
 has placed upon woman the heaviest burden of all, 
 and left her lowest in the social scale. 
 
 Women's Status. — The sacred code of Manu has 
 done more than anything else to determine the po- 
 sition of woman and to fix her destiny. The follow- 
 ing verses will show her position: 
 
 * * It is the nature of women to seduce men in this 
 world ; for that reason the wise are never unguarded 
 in the company of females. One should not sit in a 
 lonely place with one's mother, sister, or daughter; 
 for the senses are powerful and master even a 
 learned man." ^ 
 
 ** Though destitute of virtue, or seeking pleasure 
 elsewhere, or devoid of good qualities, yet a hus- 
 band must be constantly worshiped as a god by a 
 faithful wife. Day and night women must be kept 
 in dependence by the males of their families."^ 
 
 ** For women no sacramental rite is performed 
 with sacred texts, thus the law is settled; women 
 who are destitute of strength and of the knowledge 
 of Vedic texts, are as impure as falsehood itself, 
 that is a fixed rule."' 
 
 *' Stealing grain, base metals, or cattle, . . . 
 slaying women, Sudras, . . . and atheism, are all 
 minor offences."* 
 
 *' "When creating them Manu allotted to women a 
 
 ^ Manu, II. 213, 215. s Ibid., IX. 18. 
 
 'Ibid., V, 154; IX. 2. * Ibid., XI. 67. 
 
142 INDIA AWAKENING 
 
 love ... of ornament, impure desires, wrath, dis- 
 honesty, malice, and bad conduct. Through . . . 
 their mutable temper, through their natural heart- 
 lessness, they become disloyal toward their hus- 
 bands, however carefully they may be guarded in 
 this world. "^ 
 
 Ignorance of Women. — Owing to the status as- 
 signed to her by the sacred books, women have 
 never been allowed education by the Hindus. When 
 the first lady missionary proposed to a Brahman that 
 she should teach his wife to read, he replied,. 
 * ' Women have no brains to learn. You can try and 
 teach my wife, and if you succeed I will bring 
 around my cow, and you can try and teach her.'* 
 Only seven women out of every thousand in India 
 can read and write. Christianity leads all the re- 
 ligions of India in female education. Not only did 
 Christians establish the first schools for girls and 
 make public sentiment in the matter, but they have 
 ever led the way in their own community. Of 160 
 girls receiving college education to-day in India, 48 
 are Europeans or Eurasians, 43 Indian Christians, 
 and 33 Parsees. One third of all the girls receiving 
 high school education are Indian Christians. 
 
 Problems of Their Education. — The problems con- 
 nected with the education of girls in India are ex- 
 tremely difficult. The unwillingness of parents to 
 have their daughters educated is reflected in the 
 figures just mentioned. While this prejudice is yield- 
 ing in some quarters, on the land as a whole it still 
 * Mann, IX, 15, 17. 
 
WOMANHOOD 143 
 
 sits strong. Even when girls enter school they re- 
 main a very short time. In one province which is 
 most advanced in education for girls, according to 
 the last Quinquennial Review of Education in India, 
 99 per cent, of girls enrolled are in primary schools. 
 The early age of marriage with Hindus, usually not 
 later than eleven or twelve, prevents a girl from 
 going far. Under such circumstances it would seem 
 all the more desirable to make schools attractive and 
 efficient. But on the one hand there is a great diffi- 
 culty in obtaining teachers. Indian society provides 
 no place for a professional life for women. Even 
 were the facilities for training tenfold what they 
 are, there would be no such flocking of young women 
 into the profession as we find in this country. More- 
 over, a single woman is looked upon with suspicion, 
 and the best families would hardly be persuaded to 
 entrust their daughters to her care. Finally, the 
 curriculum has not yet been worked out to meet the 
 real needs of life. The great problem of education 
 all over the world, how to prepare scholars to elevate 
 their future surroundings without being trained out 
 of sympathy with them, is especially urgent in a 
 land where the life of women is so secluded and 
 where the masses live in villages. Truly women mis- 
 sionaries are needed for India who have not only 
 consecration, but a grasp of the principles of educa- 
 tion that shall fit them to make intelligent contribu- 
 tions to the solution of these problems.^ 
 
 1 In this connection, reference may be made to articles on 
 the education of women in India in The East and the West, for 
 October, 1910, by Miss J. L. Latham, and in the same maga- 
 "iriA for January. 1911. by M. P. Western. 
 
144 INDIA AWAKENING 
 
 Kipling's Verdict. — Rudyard Kipling says: '' The 
 matter with this country is not in the least politi- 
 cal, but an all-round entanglement of physical, so- 
 cial, and moral evils and corruptions, all more or 
 less due to the unnatural treatment of women. You 
 cannot gather figs from thistles, and so long as 
 the system of infant marriage, the prohibition of 
 the remarriage of widows, the lifelong imprison- 
 ment of wives in a worse than penal confinement, 
 and the withholding from them of any kind of ed- 
 ucation as rational beings continues, the country 
 cannot advance a step. The foundations of life 
 are rotten, utterly rotten, and beastly rotten. The 
 men talk of their rights and privileges. I have 
 seen the women that bare these men. May God 
 forgive the men.'* 
 
 Seclusion. — Forty millions of the women of India 
 are confined in the zenanas, *' behind the purdah. '* 
 Imprisoned thus within their own homes, shut off 
 from God's glad world, their lives are pitiably nar- 
 row and barren. As one Hindu lady said, '' The 
 life of women in zenanas is like that of a frog in 
 a well; everywhere there is beauty but we cannot 
 see it." 
 
 Its Evil Effects. — The testimony of Mrs. Isabella 
 Bird Bishop is as follows: ** These faiths degrade 
 women with an infinite degradation. I have lived in 
 zenanas and harems and have seen the daily life 
 of the secluded women, and can speak from bitter 
 experience of what their lives are ; the intellect 
 dwarfed so that the woman of twenty or thirty 
 
WOMANHOOD 145 
 
 years of age is more like a child of eight intellec- 
 tually; while all the worst passions of human nat- 
 ure are stimulated and developed in a fearful 
 degree." 
 
 Results of Hinduism. — Missionaries find the 
 women attractive and lovable, but the wrongs which 
 they suffer often weigh heavily upon their hearts. 
 Try and put yourself in a high-caste Indian woman's 
 place. Think of what life would be to you, if you 
 knew of no Heavenly Father who loved you, of no 
 Savior who died for you, and of no Holy Spirit to 
 help you in your daily life. Take from your life the 
 privilege of the Church, all knowledge of the Bible, 
 and of reading altogether, and the opportunity of in- 
 telligent prayer. Imagine your life without a book 
 or picture, never a landscape, nor a friendly visit to 
 a neighbor's house, nor a walk out of doors in God's 
 sunshine. Supposing you knew of no forgiveness for 
 your past sins, no present grace and strength for 
 daily life, and no certain hope for the future. If 
 death has come into your home, and you knew of no 
 hope of ever meeting your loved ones again, what 
 would life be to you under these conditions? If 
 you could see the women tearing their hair and 
 beating their breasts, if you could hear the wild 
 dirge of those who follow their dead with all hope 
 gone out forever, your hearts would go out to 
 these suffering sisters that you might show them 
 a better way. Here is a mournful dirge which is 
 sung in South India by a mother on the death of 
 her child, as quoted by Mr. Datta. I have often 
 
146 INDIA AWAKENING 
 
 heard it as a sad funeral procession passed me on 
 the road: 
 
 **0h! Thou apple of my eye, Oh, my darling! my blissful 
 
 paradise ; 
 Oh! the apple of my eye, Where has thou hidden thyself I 
 Oh! my golden jewel. Oh! my eyes. 
 Oh! my flower, where hast thou hidden thyself? 
 Is this any one 's curse upon me. Oh ! the apple of my eye ! ' * 
 
 Child Marriage. — One fruitful cause of the suffer- 
 ings of India is its custom of infant marriage. A 
 leading Hindu says : * ' Early marriage is the great- 
 est evil of our country. It has stood at the very 
 springs of the life of the nation and prevented the 
 normal expansion of which it is capable.'' At the 
 last census there were 2,273,245 wives under the age 
 of ten; 243,502 under five years, and 10,507 baby 
 wives under one year of age. These little baby 
 wives live with their parents until about the age of 
 twelve, but if the little boy husband dies, the girl 
 is left a widow for life, with all the curse of widow- 
 hood upon her. Only in the last decade of the nine- 
 teenth century, after the indignant agitation of the 
 missionaries, was the age of marriage raised from 
 ten to twelve years by the Indian government. So 
 great was the storm of protest which broke from the 
 Hindu community at having their '* rights " inter- 
 fered with, that there was a fear of serious trouble, 
 and the troops were kept under arms, while great 
 mass meetings and demonstrations of protest were 
 
CHILD MARRIAGE 
 
 Husband, wife, and two children 
 
■* 
 
 t' 
 
WOMANHOOD 147 
 
 held by the Hindus! One hardly needs to suggest 
 to what physical degeneracy it must lead a nation to 
 have girls of twelve as mothers. 
 
 Child Wives. — A little girl came recently to the 
 veranda of our house decked in jewels and finery on 
 her wedding day. She was only twelve years old, 
 about the age of my little girl. She had come for 
 the customary present, and my wife brought out 
 what she thought would please her most, a little 
 doll. The child clapped her hands and took it home 
 to play with in the intervals of her housework. But 
 her childhood was gone forever. In another house 
 where my wife was visiting, they said to the little 
 girl, * * Bring out your baby, ' ' and she came carrying 
 her own child, a mother at the age of twelve ! We 
 may think that '' their religion is good enough for 
 them/' but would it be good enough for you if this 
 were your little girl? 
 
 A Woman's Life. — A woman has no independence. 
 For her marriage she usually is not consulted. It 
 is arranged for her by her parents. As a child wife 
 she is placed under the control of her mother-in-law, 
 who is often jealous, and makes her the drudge of 
 the house. As the Tamil proverb says: *' If the 
 mother-in-law breaks a vessel, it does not matter ; it 
 is only earthenware. But if the daughter does so, 
 it is gold.*' The little girl may be married to a 
 youth of fifteen, who is struggling to pass his ex- 
 aminations in high school or college ; or she may be 
 " tied " for life to an old man of fifty or sixty. 
 Large dowries have to be paid by the unfortunate 
 
148 INDIA AWAKENING 
 
 father of the bride, according to the standing of the 
 bridegroom. 
 
 The Power of Custom. — ^It is difficult for us to 
 realize the awful power of Hindu custom and tra- 
 dition. A wealthy political leader, a Hindu lawyer 
 with an income of $30,000 a year, was writing and 
 lecturing to prove that in ancient times child mar- 
 riage was not a custom in Hinduism, and that they 
 should institute a reform. It was only later that the 
 law of Manu prescribed that a man of thirty should 
 marry a girl of twelve, and a man of twenty-four, a 
 girl of eight years of age.^ But the first ceremony, 
 which is binding for life and leaves the girl widowed 
 if the husband dies, is performed long before the 
 girl is twelve. I asked this political friend of mine 
 whether he was living up to his own convictions, or 
 whether he was going to give his own daughters in 
 marriage as children. He said, " Alas, I can do 
 nothing. If I withheld my daughters from marriage 
 till the age of twelve or fourteen, I would be ostra- 
 cised and they and their families would be boycotted 
 by the community. We could not possibly stand 
 against the pressure of Hindu custom and opinion. 
 I can do nothing but agitate and wait, for the caste 
 must move together.'* Hindu law allows no di- 
 vorce; for woman, marriage is irrevocable. 
 
 Widowhood. — But the heaviest curse of Hinduism 
 
 falls upon the high-caste widows, because the widow 
 
 is supposed to be responsible for her husband's 
 
 death, and to have caused it by some sin of her own 
 
 1 Manu, IX. 94. 
 
WOMANHOOD 149 
 
 in a previous existence. Her head is shaved, and 
 for a year she must eat but one meal a day, with 
 frequent fasts. All her jewels are torn from her, 
 she is clothed in a plain white cloth, often she be- 
 comes the drudge of the house, and if she is young 
 and beautiful a worse fate frequently awaits her. 
 
 Great Number of Widows.— Of 144,000,000 women 
 in India nearly 26,000,000, or one woman in every 
 six, is a widow. They would outnumber three times 
 the population of Canada. There are 115,285 widows 
 under ten years of age, 19,487 under five, and 1,064 
 under one year of age in India. 
 
 Forbidden to Remarry. — A widow is forbidden by 
 Hindu custom to remarry. A few men who have 
 dared to marry these child widows whose husbands 
 had died in infancy, have paid a heavy penalty. 
 Young Krishna Rao suffered so from the persecu- 
 tions of the community, after marrying a widow, 
 that he finally committed suicide. 
 
 A Fearful Change. — In a village some miles from 
 our bungalow lived a handsome girl, about thirteen 
 years of age. The first time my wife visited her, 
 she was dressed in bright silks, her neck and arms 
 were loaded with jewels, and she was the center of 
 an admiring crowd of women, for she was the bride, 
 and the wedding festivities were still in progress. 
 A few months later, my wife went to the house 
 again. She scarcely recognized her pupil, for in- 
 stead of the gaily attired, bright-faced girl she was 
 accustomed to meet, a wobegone object met her 
 eye. Cholera had swept through the village, and 
 
150 INDIA AWAKENING 
 
 this girl's husband had been one of the victims. Poor 
 child! They had taken from her all her pretty- 
 clothes, and the jewels which Indian women dearly 
 love, and the widow's hated garb of mourning was a 
 sign of her dismal fate. But, more striking than 
 the change of dress was the altered look on the 
 girl's face. She crouched against the wall with an 
 expression of dull, hopeless misery, her eyes red 
 with weeping, her whole attitude suggestive of ut- 
 ter despair. The women of the house said that her 
 study must now be given up, for, to use their own 
 words, '' It is a disgrace for a widow to learn." It 
 was only after much persuasion and pleading that 
 they allowed the lessons to be resumed, and the 
 poor little broken-hearted widow found comfort in 
 the knowledge of him who came to be the resurrec- 
 tion and the life to all that believe in him. 
 
 Young' Brahman Widow. — Another pupil was a 
 young Brahman widow. On the first visit, noting 
 the girl's shaven head and sad face, my wife said to 
 her, ** How long have you been a widow? '' ** Ten 
 years,** was the answer. She was only twenty-one 
 years of age ; yet half her life had been spent in 
 widowhood. Try and put yourself in the place of 
 this girl, and think what such a life would mean to 
 you. 
 
 Immorality. — The Hindu customs which sanction 
 the nautch, or dancing-girls, the Devadasis or ** ser- 
 vants of the gods,'* who are married to the god for 
 a life of religious prostitution^ and the practise in 
 western India of dedicating girls for a life of im- 
 
WOMANHOOD 151 
 
 morality to the god Khandoba, become a stream of 
 poison in Indian society. A newspaper, The Hindu, 
 affirms of this custom of the dancing-girls ' ' that the 
 demoralization it causes is immense. So long as we 
 allow it to be associated with our temples and places 
 of worship, we offend and degrade our nationality. 
 The loss and misery it has entailed on many a home 
 is indescribable." This custom of dancing-girls is 
 connected with the stories of Krishna, and Bishop 
 Caldwell says that, *' the stories related of Krishna's 
 life do more than anything else to destroy the 
 morals and corrupt the imagination of Hindu 
 youth." 
 
 Nautch-girls. — The presence of the nautch-girl is 
 sought at weddings and other ceremonies. She is 
 the one who fastens the wedding necklace, which is 
 the equivalent of the wedding ring of the West, and 
 her defiled hands tie the marriage knot and pollute 
 the very inception of marriage. The Hindu Social 
 Reform Association of Madras in a petition to the 
 government states * ' that these women are invariably 
 prostitutes," and *' that this practise not only neces- 
 sarily lowers the moral tone of society but also 
 tends to destroy that family life on which national 
 soundness depends, and to bring upon individuals 
 ruin in property and character alike." As Mr. 
 Tagore says, *' It is a canker that eats into the vitals 
 of our national existence and which, if not removed, 
 in time may lead to the degeneracy and decay of the 
 whole race." In South Inflia alone there are 12,000 
 temple women dedicated to the service of the gods. 
 
152 INDIA AWAKENING 
 
 Their immorality constituted a part of the religious 
 worship of the temple, polluting priests and people 
 alike, until restrained by the British government. 
 
 Defenceless Girls. — Our hearts go out to these 
 poor defenceless girls in India. Miss Carmichael has 
 begun rescuing little girls who are being sold to the 
 temples for lives of shame. She has over a hundred 
 beautiful, bright-faced children, who had been, or 
 were about to be, sold to the temple and ** married 
 to the god " for a life of immorality. For some she 
 paid ten cents, others had been promised to the 
 temple for as high as thirty dollars, while some she 
 got free. 
 
 Cruel Alternatives. — There is much that cannot be 
 told. A poor helpless and defenceless widow who is 
 at the mercy of the men of her household gives birth 
 to a child. One of three things happens : the mother 
 must go down the well, or the child must be put out 
 of the way by infanticide, or it must be sold to the 
 temple. Miss Carmichael herself tells the story of 
 one of these bright-faced little girls. 
 
 Married to the God. — '* I was coming home from 
 work a few evenings ago when I met two men and a 
 child. They were caste men in flowing white 
 scarves, dignified, educated men. A sudden fear 
 shot through me, and I looked at the men and they 
 laughed. * We are taking her to the temple there, 
 to marry her to the god.^ The child turned once 
 and waved her little hand to me. The men's faces 
 haunted me all that night. And now it is all over, 
 and she is * tied.* There in the temple sits the holy 
 
WOMANHOOD 153 
 
 Brahman priest; a carcass, moving, breathing, sin- 
 ning — such a one sits by that child to-day. The day 
 I saw him they had wreathed him with fresh cut 
 flowers; white flowers crowned that hideous head. 
 His life is simply unthinkable. Talk of beasts in 
 human shape, it is slandering the good animals to 
 compare bad men to beasts. Safer far in a tiger's 
 den than in that man's monastery. But he is a 
 temple saint, wise in the wisdom of his creed; 
 earthly, sensual, devilish. Now put a flower in his 
 hand, a human flower this time. Now put beside 
 him, if you can, a little girl — ^your own little girl, 
 and leave her there — ^yes, leave her there in his 
 hand." 
 
 Failure of Hinduism. — ^Infanticide has been for- 
 bidden in India, and is no longer common as it once 
 was, but every census still shows about five million 
 less women than men. As long ago as 1802 the gov- 
 ernment enacted laws for the suppression of infanti- 
 cide. When one thinks of the children of India, 
 bright-eyed and beautiful, intelligent and lovable, yet 
 growing up in the obscenity of heathen streets and 
 poisoned by the stories of false gods, one's heart is 
 moved with compassion. Even now as we read, a 
 mother is offering her little girl before the great 
 hideous idol to be * * married to the god. '- Even 
 now children are being bought and sold in India 
 Even now their feet are slipping down into the mire 
 of Hinduism. With all its gleams of truth, its high 
 philosophy and its noble precepts, Hinduism has not 
 uplifted womanhood nor redeemed childhood. The 
 
154 INDIA AWAKENING 
 
 spotless story of the childhood of Jesus and his re- 
 ceiving of little children, his emancipation of woman- 
 hood and his gospel for the women of the world, 
 have made a different life possible for the women 
 and children of India. It is ours to give them this 
 life. 
 
 Visit to Pandita Ramabai. — In order to realize in 
 the concrete the actual life of Indian women let us 
 take the lives of three typical women who passed 
 from Hinduism to Christianity, and study them to 
 see the contrast between the two religions. The first 
 is that of Pandita Ramabai. It was on a summer 
 evening that I left the train and made my way 
 across the famine-parched prairie to the hundred 
 acres of Ramabai 's School. A great quadrangle of 
 long stone buildings appeared, a striking monument 
 to a woman's faith and to the grace of God. We 
 went inside the quadrangle, past neatly dressed In- 
 dian girls, to the garden in the center, laid out with 
 beautiful design, so that the decorations of the flower 
 beds in Scripture texts spell out the praises of God. 
 It is well that they should praise him here where 
 the desert has been made to blossom as the rose, and 
 human hearts have been delivered from the shame 
 and sorrow of earth to the purity and joy of heaven. 
 
 Personality and Early Life. — In the evening we 
 sat upon the mud floor and took supper with Rama- 
 bai and the devoted women who are helping her. 
 We had curry and rice, coarse native bread and 
 milk. But the most interesting feature of the meal 
 was Ramabai herself. Her face was brimful of in- 
 
WOMANHOOD 155 
 
 telligence and bright with humor, though there is a 
 touch of sadness about it too at times. The next 
 day was Sunday. We wondered why no breakfast 
 appeared, but found that the girls gave up their 
 morning meal on Sunday to help their starving 
 people. As the hundreds of girls gathered for Sun- 
 day worship, neat, clean, womanly, and happy, we 
 could not but be moved at the thought of the past 
 from which they had been rescued; the worst of 
 them from widowhood, starvation, sin, or shame ; the 
 best from idolatry and homes without the Bible, 
 without Christ, and knowing no hope. I found 
 Ramabai in the afternoon having a quiet time with 
 her Bible, with leisure to answer my questions. 
 From her own lips I learned the story of her life. 
 She said : * * In the great famine of '77, when I was 
 a girl, our family was reduced to starvation. We 
 prostrated ourselves before the idols day and night. 
 When our money was gone we began to sell our 
 jewelry, clothes, and cooking utensils. The day 
 came when the last grain of rice was gone. We 
 went into the forest to die there. First my father, 
 then my mother, and then my eldest sister died from 
 starvation. My brother and I continued our sad 
 pilgrimage from the south to the northern boundary 
 of India, and back again to Calcutta. I was often 
 without food for days. Four long years we suffered 
 from scarcity. My memory of the last days of my 
 parents' lives so full of sorrow almost breaks my 
 heart." 
 Her Work of Faith. — In her early life she had re- 
 
156 INDIA AWAKENING 
 
 eeived an exceptional education in Sanskrit and 
 other Indian tongues and she can now speak six 
 languages. She had read portions of the Scripture, 
 and had been influenced by Nehemiah Goreh, but it 
 was not until her journey to England that, seeing 
 the superiority of Christianity over Hinduism, she 
 was baptized. She said : * ' I have read the story of 
 George Miiller and the China Inland Mission, and I 
 thought, ' If others can trust God, why should not 
 I? * In the famine of '96 I saw these girls dying 
 and I felt that I must save them. I said, * I will 
 depend upon God and not man ; and I began to take 
 in these starving girls, keeping them at first under 
 the trees for shelter. I asked God for money for 
 buildings and he has sent over $25,000. Already he 
 has sent me five hundred girls, and if God sends 
 them I will take a thousand more.'* 
 
 Executive Power. — It was not long until she had 
 that number. Think of one native woman, in this 
 land of timid women, drawing the plans and super- 
 intending the construction of immense buildings ; di- 
 recting a hundred teachers, matrons, and workers; 
 providing a thousand girls with education and in- 
 dustrial training, in sewing and weaving, housework 
 and farming, running a dairy and oil mill, and hav- 
 ing them taught cooking and nursing! She told 
 me that God had abundantly supplied all her needs. 
 She said little of her faith but much of God's faith- 
 fulness. In the life of this woman is there not rich 
 promise of the future possibilities of India's women? 
 
 A Transformed Life. — I was sitting with a friend 
 
WOMANHOOD 157 
 
 on the veranda of the mission bungalow, when the 
 work of the day was done. In front of us lay the 
 mighty Jumna River, reflecting the rose-tinted 
 clouds overhead. Pointing to a building on the op- 
 posite side of the river, my friend told me the fol- 
 lowing story, Among the girls in the mission board- 
 ing-school was a bright, attractive young girl, who 
 passed through the various classes, and was finally 
 employed as a teacher. One summer she noticed 
 some sores between her fingers, and, as they did not 
 yield to ordinary treatment, she was taken to the 
 doctor, who sorrowfully pronounced her to be a 
 leper. You of the West do not realize the horrors 
 of leprosy, but we in India are painfully familiar 
 with the bloated features, the decayed limbs, and 
 the festering sores of the leper. It is a living death. 
 There was only one thing to be done, the girl 
 must be segregated to avoid spreading the awful dis- 
 ease by contagion. She must give up the compan- 
 ions of her girlhood, the friends with whom she had 
 so long lived, and the work she was so successfully 
 carrying on. When she arrived at the leper asylum, 
 and saw the women among whom she must hence- 
 forth live, she buried her face in her hands and cried 
 out in agony, ** Must I become like one of these? " 
 Life seemed unendurable, and death would have 
 been a welcome release. She spent her days weeping 
 bitterly over her sad fate. One morning the super- 
 intending missionary went to her, and tried to rouse 
 some fresh interest in her mind. *' You have had 
 many advantages that these poor women have never 
 
35S INDIA AWAKENING 
 
 had. Wouldn't you like to try and help them? " 
 he said. It was a new thought to the girl, and for- 
 getting her own grief, she began to inquire about 
 the other inmates. She found that they were piti- 
 fully needy and ignorant. She formed them into 
 three classes, and every day regular school was held. 
 She read to them, taught them to sing hymns, and 
 day by day told them of the Great Physician who 
 alone was able to cure both body and soul. 
 
 The Joy of Helping Others. — Some months later, 
 the mission doctor went to see her, and the girl 
 opened her heart to her, and told her that at first 
 she had almost lost her faith in God. ''But,** she 
 concluded, "Miss Sahib, when you came in, I was 
 just thanking God for sending this affliction to me, 
 for now I see what an opportunity he has given me 
 to help these poor, suffering women." The last time 
 I saw my friend, I said, "Tell me how the leper girl 
 is getting on.'* The reply was, "The disease is 
 steadily advancing. She has lost all the fingers of 
 her right hand, and can no longer feed herself. But 
 every one of the fifty women in the asylum has be- 
 come a Christian, through the work that she has 
 done among them." What but Christianity could 
 so uplift the life of an Indian woman, and what but 
 the gospel of Jesus Christ could change that cross 
 into an opportunity of glad service for others? 
 
 Chundra Lela.^ — Far in the north in the moun- 
 tains of Nepal a little girl named Chundra Lela was 
 
 * Widows are allowed to go on pUgrimage, because it is con- 
 sidered a religious service and is encouraged by the priests. 
 
By courtesy of Z. F. Griffin. 
 
 CHUNDRA LELA 
 
WOMANHOOD 159 
 
 born of a wealthy family. She was married at 
 seven, but at the age of nine the little boy husband 
 died, and she was left a widow for life. As she 
 studied her sacred books, in order that the sin which 
 had caused her widowhood might be removed, she 
 learned that this could be accomplished if she visited 
 the four holy shrines at the extremities of India. 
 With a purse of gold and two servants, she started 
 out on foot on the long journey that was to last 
 more than five years, and to extend over a distance 
 as great as from the Atlantic to the Pacific and back 
 again. 
 
 Shrines Visited. — The first shrine she visited was 
 that of the idol of Juggernaut, in the east of Bengal, 
 at Puri. After a fortnight of costly worship, she 
 started on the long pilgrimage again far away to 
 Rameswaram, on a small island on the coast of Cey- 
 lon, east of Madura. Night after night in my bunga- 
 low at Tirupuvanam I have heard the weary band of 
 pilgrims passing the house on the way to this sacred 
 shrine, where Rama is said to have bridged the 
 straits between India and Ceylon with his army of 
 monkeys. After worshiping here, she started on 
 foot for Dwarakanath in Kathiawar, western India. 
 This place was sacred from the tradition of the 
 obscene sports and immoral acts of Krishna. After 
 fifteen days of worship and costly gifts, she started 
 on the weary pilgrimage which was to last another 
 year, far away up to Badrinath in the snows of the 
 Himalayas. With bleeding feet, cold and faint, she 
 toiled up the steep ascent and then wearily down 
 
160 INDIA AWAKENING 
 
 again, but still there was no peace. Bathing at Be- 
 nares and Allahabad brought no rest. Then she be- 
 came a fakir, and by six months of self-torture tried 
 to rid herself of sin. She would sit in the burning 
 sun during the six hot months of the year with four 
 fires built about her, and at night stand or sit in a 
 cold pond, counting her beads and crying, " Rama! 
 Rama! Rama! '^ She said, " Nobody knows how 
 long those nights were, nor how I suffered before 
 morning. I would go round the string of beads, 
 repeating the name of the gods 108,000 times. All 
 this I endured just to find God." 
 
 Guided to Christ. — At last broken-hearted, dis- 
 gusted with the greed and deceit of the Brahman 
 priests, disillusioned as to many of the shams and 
 superstitions of Hinduism, she came to Midnapore 
 in Bengal. Mrs. Phillips, an American missionary, 
 met her one day and told her the great good news. 
 She began to read the Bible day and night. "When 
 she heard Dr. Phillips preach, she said : ' ' Oh, what 
 a sermon ! I felt I had found that for which I had 
 long sought. I wished to leave Hinduism with aU 
 its cruel deceptions and come out at once." She 
 was baptized and began to work for Christ. 
 
 Widely Bearing Witness. — For three years she 
 told the good news from house to house and to 
 throngs in the street. Then she formed the plan of 
 going to the sacred places, where she herself had 
 once gone as a blind seeker after truth with the 
 crowds of weary pilgrims, in order to tell them the 
 good news of Christ. Years later another pilgrimage 
 
WOMANHOOD 161 
 
 took her away up to Nepal, where her brother at 
 last believed and was baptized at her hands, in that 
 distant land far from any missionary or native 
 worker. When I was in Calcutta some years ago 
 she was there, a white-haired old lady, feeble, but 
 witnessing still. She has since gone to her great 
 reward, and what a crown she will have ! God grant 
 that we also may receive it, and God help us to send 
 the message to our suffering sisters in India who 
 like Chundra Lela still sit in darkness and the 
 shadow of death, *' groping up the world's dark 
 altar stairs to God.'' 
 
 Need of Women Workers. — Are not such women 
 worth saving? There are 144,000,000 of them in 
 India, not one of whom can have her God-given 
 rights apart from Christ. Women are needed to 
 superintend Christian boarding-schools and high 
 schools for girls; bright, intelligent, responsive as 
 they are, these girls may be trained as the future 
 mothers and Christian workers of India. Lady 
 workers are also needed for house-to-house visitation 
 and work in the zenanas, where no man can enter 
 and where the women of India can be won alone by 
 lady workers. Bible women are trained and sent 
 out into these homes. The lady missionary superin- 
 tends their work and visits their pupils from time 
 to time. Her relation with the Hindu women is 
 friendly, affectionate, and often touching to behold. 
 Lady doctors are needed for the suffering women 
 of India. The work is hard but the reward is great, 
 and the gratitude of these gentle sufferers is beau- 
 
162 INDIA AWAKENING 
 
 tiful to see. There are at present 163 lady doctors, 
 and 1,405 unmarried women working in India. The 
 number should be doubled, and the need of women 
 missionaries is pressing and urgent. 
 
 Call for Service. — What can you do for these 
 women of India? Contrast your life, with all its 
 fulness of blessing, its knowledge of God and Christ, 
 and the joys of your Christian home, with the needy 
 lives of your dark Indian sisters. Can you not share 
 with them rich blessings that you have received 
 from Christ? You can reach them by prayer. You 
 can reach them by your gifts. For twenty-five dol- 
 lars a year you can support a Bible woman to carry 
 the gospel into scores of darkened homes; while a 
 hundred dollars a year would send the light, per- 
 haps, into the homes of a whole town. What sac- 
 rifice are you willing to make for the women of In- 
 dia? ** The silent cry of the wronged womanhood of 
 this vast empire is rising up daily to the Savior of 
 women. Am I willing to place myself at his disposal 
 that he may use me to set the captives free?** 
 
THE CHURCH AND THE 
 MISSIONARY 
 
I believe that the progress of our faith hitherto in India has 
 been hindered more than we for the most part dream of by the 
 fact that, partly owing to the very nature of the English character 
 which in its strongly marked and somewhat self-assertive indi- 
 viduality finds real solidarity of life and action difficult and un- 
 congenial, the Christian religion has been presented to the natives 
 of India, and is thought of by them, almost exclusively as an indi- 
 vidual matter concerning simply the relation of each separate soul 
 to its God, while the complement to this essential foundation which 
 is supplied so abundantly in the New Testament, I mean the neces- 
 sary unity of the whole as one body in Christ, has hardly been 
 brought home to their thoughts or pressed upon their imagination 
 at all. 
 
 — Lefroy 
 
 These three desiderata of the native Christian Church — self- 
 support, self-propagation, and self-government — are to be desired 
 above all other blessings by the missions and should be sought with, 
 a persistence and a well-organized intelligence, which will mean 
 advance and ultimate success. When these three have been at- 
 tained, missions, with all their expensive machinery, may gladly 
 disband and feel that their end has been accomplished and that 
 they are no longer needed. 
 
 — Jones 
 
CHAPTER Vn 
 
 THE CHUBCH AND THE MISSIONARY 
 
 Key to the Position. — The Christian Church is the 
 key to the whole position in India. If the Church is 
 pure and Spirit-filled it will have the power to evan- 
 gelize the land. Let us in this chapter confine our 
 attention to the Indian Church on the one hand and 
 to the life of the missionary on the other. 
 
 Protestant Christian Forces. — We have in India 
 to-day a total Protestant force of 4,614 missionaries ; 
 35,767 Indian workers; and a Protestant Christian 
 community of 1,472,448. The Christian community 
 is growing faster than any other in India to-day. 
 During the last decade, the Hindus lost a fraction of 
 one per cent., the Parsees gained 4.7 per cent., the 
 Jews 6 per cent., the Mohammedans 8.9 per cent., 
 while the Christians as a whole gained 28 per cent. 
 While the population increased 2.5 per cent., Protes- 
 tant Indian Christians (omitting Roman Catholics 
 and Syrians) gained 49.5 per cent. The total Chris- 
 tian community, including Catholics, Protestants, 
 and SjT-ians, numbers about 3,000,000, or 1 to 
 100 of the population. But unless the present rate of 
 increase is greatly multiplied, India will not be a 
 Christian country for centuries to come. 
 
 165 
 
166 INDIA AWAKENING 
 
 Problems of the Church—Self-goveminent.— -The 
 problems which confront the Indian Church and the 
 missionary are many and perplexing. The question 
 of self-government is a delicate one. Must all work 
 carried on by foreign money be exclusively under 
 foreign control, or should Indian Christians be given 
 responsibility for the management of the Church 
 before they have become self-supporting? Should 
 authority lie in the power of the purse ? The danger 
 of building up a huge system of mission employment 
 of native workers superintended by foreigners and 
 paid by foreign money is that it tends to relieve the 
 Indian Church of the needed burden of responsi- 
 bility for the evangelization of their own country. 
 How would you meet this difficulty? In Tinnevelli 
 the whole Church is controlled by a native Church 
 Council, composed of four Europeans and about a 
 hundred representative Indians. Because they were 
 trusted with self-government, they advanced rapidly 
 in self-support. They have received a decreasing 
 grant from England which amounted last year to 
 only about $8,000, while they contributed more than 
 $50,000 themselves to self-support and for their own 
 missionary activity. 
 
 Peril of Extremes. — ^In order to preserve the 
 necessary standards of discipline, to prevent com- 
 promise with caste, to secure an interpretation of 
 doctrine which is neither too broad and mixed with 
 heathenism on the one hand, nor too narrow and 
 wooden, on the other, it seems indispensable that 
 the missionary should keep in close contact with 
 
THE CHUECH AND THE MISSIONARY 167 
 
 the situation. But it is difficult for the masterful 
 Anglo-Saxon to confront the submissive Indian with- 
 out assuming practical control by virtue of his per- 
 sonality, even when he may be in a numerical minor- 
 ity. Can he fail to assert himself when he can see 
 the morals or the doctrine of the native Church to 
 be in danger? Plainly, however complete a transfer 
 of authority may be ultimately desired, it may easily 
 proceed too rapidly as well as too slowly. 
 
 Madura Method. — In the Madura mission the en- 
 tire evangelistic work and primary education is con- 
 trolled by a District Conference, composed of ten 
 missionaries and fifteen representative Indians. The 
 foreign contingent will gradually decrease and the 
 Indian members increase in number. This body con- 
 trols all the funds received in India and from Amer- 
 ica. The Indians are thus being gradually trained 
 both in self-support and in self-government. The 
 mission is subdivided into circuits and pastorates, 
 each controlled by a committee, composed chiefly 
 of Indians. The plan is working well. Men can 
 only learn to walk by walking, and the native 
 Church will grow in strength as it is trusted with 
 self-government. 
 
 Self-support. — The problem of self-support is a 
 serious and difficult one where the poverty of the 
 people is so great. How far should Christian 
 churches and schools be aided from abroad, and how 
 may the people be led to develop rapidly in self-sup- 
 port? That is a question not easy to solve. It is a 
 mistake to suppose that methods applicable in one 
 
168 INDIA AWAKENING 
 
 field or mission are necessarily desirable in anothef, 
 and that differences in results are mainly due to dif- 
 ferences in methods. Korea and the Karens in 
 Burma were ripe for self-support almost from the 
 beginning, and that method is far better wherever 
 it is possible. But conditions are very different in 
 India. 
 
 Tlvo Views. — Two views are held on this question 
 by the missionaries. A minority maintains that self- 
 support is almost the chief end sought, and that 
 however slow and ineffective th^e work, its develop- 
 ment should be determined by the ability of the 
 ■people to support it. They point out the danger 
 resulting from a large staff of native workers main- 
 tained artificially by foreign money. The majority, 
 however; believe that an initial investment in evan- 
 gelization, education^ and the training of able native 
 leaders will tend rapidly to develop a Church which 
 will have the resources to become self-supporting, 
 and will have the spur and stimulus of the example 
 of a -v^ell-organized and well-paid staff of Indian 
 leaders who have set the pace for them and whom 
 'they will eventually be led to support in the same 
 way. The rapidity with which many missions are 
 -developing in self-support, especially those which 
 ^ifeade a: liberal awd-wise initial investment, is evi- 
 -^i^itt^lii fmfim'Mi the latter method. 
 v/o|'^V"oi:'a)ble'1i&amples. — That some sections are re- 
 §|)Oii<liftg?^ta^i^-Support is shown by the following 
 fexaitJplesY''Anfi>^ng the Christians connected with the 
 AaglicatIi60Jnmunion in the Telugu country, number- 
 
THE CHUECH AND THE MISSIONAEY 169 
 
 ing in all twenty-nine thousand, the average income 
 of a family — not of each individual — is about fifty 
 cents a week. Yet each member of every family 
 contributes nearly two cents a week. In the Tamil 
 country, where the Christians are more prosperous, 
 the amount given is considerably higher. In Tin- 
 nevelli the Christians largely support their pastor- 
 ate. It may be said that wherever large mass move- 
 ments have taken place the Christians are taking 
 upon themselves increasingly the financial responsi- 
 bility for their Churches. In some cases they go 
 even further and support evangelists among their 
 non-Christian brethren. The Tinnevelli Christians 
 support two Tamil missionaries and seven Telugu 
 evangelists in the Nizam's Dominions. 
 
 Counter Considerations. — But in other sections of 
 India, the results as to self-support are far less en- 
 couraging. The extreme poverty of the people, and 
 their very prevalent indebtedness makes giving a 
 quite different thing from what it is in this pros- 
 perous country. Shall the mission fielp in paying 
 the salaries of native pastors? If so, will not stand- 
 ards of living for pastors be set up which the native 
 Church can never maintain? Will not also the pas- 
 tor feel more responsible to the mission which con- 
 trols a part of his salary than to the congregation 
 which calls him? If not, how can we secure men 
 with ability and training? How can the native pas- 
 tors provide themselves with books and other means 
 of intellectual growth? Should native Christians be 
 permitted to worship in unattractive buildings in in- 
 
170 INDIA .AWAKENING 
 
 conspicuous situations, or should they be helped in 
 the matter of church erection? If the latter, how 
 can we disabuse their minds of the notion that the 
 mission ought to do everything for them ? 
 
 Christian Unity. — The problem of a divided 
 Church, whichjs perplexing to non-Christians on the 
 field, is a serious one. The question of Christian 
 unity, however, is being solved in some parts of the 
 field. We have already united in south India all the 
 Presbyterians, Congregationalists, and Dutch Re- 
 formed Christians from the missions of America, 
 England, and Scotland, into " The United Church 
 of South India," with 150,000 members, possessing 
 a common creed and a common ecclesiastical gov- 
 ernment, chiefly Presbyterian in form. Other bodies 
 desire to join with this United Church, but one or 
 two are prevented at present by the action of their 
 Boards or Churches in the home lands. In the mat- 
 ter of unity we must aim '^ not at compromise for 
 the sake of peace, but at comprehension for the sake 
 of truth.'' 
 
 A Witnessing Christian. — ^A few typical biogra- 
 phies of obscure Indian Christians may help us to 
 realize the present situation in the Indian Church. 
 There is old Solomon, who was converted eight years 
 ago in one of our conventions. He had been living 
 in sin, and he had been in jail. At this convention 
 he learned the secret of victory over sin. After 
 hearing an address on witnessing and service he de- 
 cided that he would speak to one man every day 
 about Christ. He got the idea that the missionaries 
 
THE CHURCH AND THE MISSIONARY 171 
 
 and pastors were the men with five talents, the cate- 
 chists and teachers had two talents, but he, a simple, 
 ignorant Christian, possessed at least one talent, and 
 he must use it. Beginning with one man a day, 
 he was soon speaking to a score. Every day at two 
 
 'clock in the morning he rises to pray for India and 
 for an hour of communion with God, and then goes 
 back to sleep. After his morning Bible reading, he 
 goes out to witness for Christ. When I saw him, 
 through the witness of himself and another simple 
 day laborer, a revival had begun in the church, and 
 
 1 found there a large company of Christians going 
 out every Sunday to preach the gospel in the sur- 
 rounding villages. 
 
 A Christian Who Loved. — I know of another poor 
 man who came to a missionary friend of mine and 
 asked that he might be taken on as a Christian 
 worker to preach the gospel. My friend said that 
 he had no money, but as the man still pleaded, he 
 finally told him that he might go to work if he 
 could live on a dollar a month, and that he would 
 pay this out of his own pocket. After a time the 
 man seemed too ignorant to earn even the dollar, 
 and he was dismissed from the service. Then the 
 Hindus came in from the village and pleaded that 
 he be restored. They said, " Where is that man 
 who loved us; will you not send him back? " So 
 back he went and began the work again. His salary 
 rose from one dollar to two dollars, but I am not 
 sure that it ever exceeded three dollars a month. 
 Yet the local missionary told me with tears in his 
 
172 INDIA AWAKENING 
 
 eyes that that man had won some five hundred souls 
 for Christ. 
 
 Blacksmith Wins a Proud Brahman. — ^Here is an- 
 other simple Christian. He does not look gifted or 
 educated. Once a drunkard, a poor outcaste coolie, 
 he was converted to Christ. The village panchayat, 
 or council, of the high-caste people, sentenced him 
 to be beaten for daring to change his religion with- 
 out their permission. He offered them his bare back, 
 saying, ** They beat my Lord and Master, why 
 should not I suffer as well ? * ' Then they challenged 
 him to offer some sign or proof that his religion was 
 true. The simple fellow ran and laid his head down 
 on the sacrificial block, and said in his zeal, " Cut 
 off my head, and in three days I will rise again from 
 the dead.'* And he truly believed that he would. 
 Whether he would rise again or not the caste people 
 did not know, but they felt reasonably certain that 
 they would be put in prison for cutting off his head, 
 so they let him alone. The first year he won thirteen 
 souls for Christ, and told the gospel story without 
 money and without price to a thousand souls. A 
 proud Brahman stood beside him and said to the 
 missionary, *' He is my guru,^ and I am his disciple. 
 God is in this man's life." Such was the witness 
 of this simple man. 
 
 A Modern Isaiah. — ** Isaiah," five years ago, was 
 
 a drunkard and a poor outcaste. He beat his wife 
 
 and was guilty of all the sins of his tribe. His wife 
 
 was a wild, ignorant, jungle woman. Three years 
 
 1 A spiritual and religious teacher. 
 
THE CHUECH AND THE MISSIONARY 173 
 
 ago he was converted and patiently learned to read 
 his Bible. If you could hear him in prayer, your 
 heart would be touched. As a Christian worker he 
 went out and brought the people of two villages to 
 Christ. He won four men to go out as Christian 
 workers. Toiling in ceaseless and earnest witness- 
 ing, he receives a salary of only two dollars and 
 fifty cents a month. In a new village which he has 
 just entered, he had to live under a tree for a month, 
 without any house or shelter from the rain. "When 
 asked if he was not sorry for such hardship he re- 
 plied, " The foxes have holes and the birds of the 
 air have nests, but my Lord had not where to lay 
 his head. Surely I have more than he ! " 
 
 Primitive Conditions. — Such instances could be 
 multiplied a thousand fold. Some men like these are 
 working in my own station, and I am proud to have 
 them as my friends and fellow workers. Many In- 
 dian Christians fall far below this standard, and one 
 of the heaviest burdens of the missionary's life is 
 to bear with carnal Christians. One may gain a 
 fairly accurate picture of mission churches in vari- 
 ous lands to-day by reading Paul's epistles to the 
 Corinthian and other infant churches of his time. 
 If, however, their present condition is contrasted 
 with their former state, or with the heathen around 
 them, there is much reason for encouragement. 
 
 The Missionary. — Let us turn now from the Indian 
 Church to the missionary himself. Come with me 
 for a visit to my station, and let us see how the mis- 
 sionary really lives. A journey of twelve miles from 
 
174 INDIA AWAKENING 
 
 the railway in an ox-cart brings us to the mission 
 compound of about four acres of land, surrounded 
 by level fields that stretch away to the blue hills on 
 the horizon. There are always cobras in the com- 
 pound, but they occupy it at night and we in the 
 daytime, so there is no difficulty. At night, how- 
 ever, we never go out without a lantern, or else we 
 must clap our hands as we walk to clear the road. 
 The house is plastered inside and out and has a cool 
 veranda and a little straw-covered room on the roof 
 for sleeping at night. For the climate is hot — 
 '* three months hot, and nine months hotter.'' It 
 is uncomfortable, but I have not found it unhealthy. 
 I have had better health in India than in America. 
 When I went out I insured my life, expecting to 
 live about five years and earn a little money for 
 missions, but I gave up the insurance long ago as a 
 poor investment in my case. We lead the simple 
 life, of necessity. A few vegetables and fruits, curry 
 and rice, and a little meat make up our diet, but it is 
 a happy life. I hear tales of missionary extrava- 
 gance. If the missionaries are living in luxury they 
 must be geniuses to contrive to do it on the small 
 salaries they receive. 
 
 Compound and Buildings. — The mission compound 
 is filled with school buildings and the houses of the 
 Indian helpers, and it is as busy as a beehive. Here 
 on the right is our boarding-school, training a hun- 
 dred children to be the future leaders and Christian 
 workers of the district. In the center stands the 
 church where the Christians of the village meet for 
 
THE CHUKCH AND THE MISSIONARY 175 
 
 their weekly worship, and where our Indian workers 
 gather for their monthly meeting with the mis- 
 sionary. 
 
 A Mission Station. — In this station I have the joint 
 care of about fifty schools and sixty churches, with 
 5,000 Christians and 500,000 Hindus. Let us visit 
 one of our schools. The newest one was started by 
 a Christian young man of his own accord. I found 
 the school first in the cattle pound, as they had no 
 building, but persecution broke out, and they were 
 driven away. On the next visit I found them under 
 a banyan tree, with fifty boys repeating texts of 
 Scripture and singing Christian hymns. There was 
 no congregation in this raw heathen village, yet five 
 men came to me and asked to be received into the 
 Christian Church; and strangely enough they were 
 from five different castes. Each might in time be- 
 come an entering wedge into a new community. At 
 last, in spite of opposition, we secured land and 
 built a mud schoolhouse and church combined, cost- 
 ing us less than twenty dollars. The school has 
 now become a little church, the five families have 
 become ten within a year, and here is another center 
 of light in the darkness, and one more school added 
 to our fifty. And so the work is spreading. It is 
 this success which embarrasses the missionary finan- 
 cially, for every fresh congregation, every new 
 school, means an added worker or building for 
 which there is no provision in the appropriations of 
 the mission board. 
 
 An Indian Church. — ^In the last church I visited, I 
 
176 INDIA AWAKENING 
 
 sat down with the elders on the floor and talked 
 over the crops and their family affairs. They are an 
 attractive people, full of faults but lovable. Last 
 year that church gave a full tithe of their income, 
 or one tenth of their grain measured out on the field, 
 in addition to their Sunday collections. They 
 brought in a new constitution for their church when 
 I was present, and one rule was that nobody could 
 vote who did not pay his tithes. I protested, but 
 they said, " Oh, they can come to church, but we do 
 not wish any one to vote here who does not pay 
 tithes.'* I wonder how many voting members we 
 would have in our home churches if this constitution 
 were in force in America ! 
 
 The Helpers. — ^We have a hundred workers scat- 
 tered throughout this station. Most of them teach 
 school six days a week, and care for a little con- 
 gregation on Sunday, besides preaching to the Hin- 
 dus in the surrounding villages. Once a month the 
 pastors, catechists, and teachers come together for 
 the workers* meeting, and oh, what a busy day it 
 is! In the morning each man reports about his 
 work, telling of his difficulties and encouragements, 
 of inquirers or new converts, or persecution in his 
 village. In the afternoon I conduct a Bible class in 
 order to guide their Bible study for the coming 
 month. This is followed by an hour in Church his- 
 tory or some subject that will help to keep them 
 growing intellectually. In the afternoon we go out 
 and preach together, and after a prayer-meeting and 
 a message, to give them fresh inspiration in their 
 
THE CHUECH AND THE MISSIONAEY 177 
 
 service for the coming month, they return to their 
 distant villages. I wish you could look in at one 
 of our meetings. See those catechists listen hungrily 
 as we speak of the deeper life. There are tears in 
 one old man's eyes. There is Moses, and beside him 
 sits Barnabas; Jacob sits by Peter and David by 
 Samuel. A goodly array of apostles, prophets, and 
 martj^s are here. A picture this, of the kingdom of 
 God. 
 
 Moses. — Take that serious-looking man, Moses. 
 How much salary do you suppose he gets? Two 
 dollars and fifty cents a month, or thirty dollars a 
 year. How does he manage to live on such a sal- 
 ary? Well, of this two dollars and fifty cents, the 
 first twenty-five cents goes to the Widow's Aid So- 
 ciety, the Home Missionary Society, the Benevolent 
 Society, and other lines of work, for he tries to give 
 a tenth to the Lord. He supports one son in the 
 high school, for thirty cents a month. This boy can- 
 not be very wild on an allowance of $3.60 a year! 
 Then he keeps one boy in the boarding-school. On 
 the remaining one dollar and seventy-six cents a 
 month, he supports himself and a family of three 
 small children. He was trying to keep his oldest 
 boy in school, but he could not make ends meet and 
 the boy had to leave. And yet Moses is cheerful 
 and happy. 
 
 A Sample Day. — ^How does the missionary live? 
 Let us take a sample day. At five-thirty we are 
 awakened by the morning hymn of the boarding- 
 school children. After our ** morning watch " and 
 
178 INDIA AWAKENING 
 
 chota-hazri, or early tea, we may go out preaching 
 in one of the neighboring villages ; for there will be 
 forty villages within five miles of the house easily 
 reached on a bicycle or on foot. On our return, we 
 must inspect the boarding-school, or answer cor- 
 respondence which comes in from catechists or 
 teachers in trouble or difficulty. Visitors come in 
 during the morning. Here is a catechist to ask for 
 medicine, as cholera has just broken out in his vil- 
 lage. Then comes another to tell that a fire the 
 night before has burned down the village and some 
 Christian families are destitute. Next comes an old 
 Christian from the hills, and falls down prostrate on 
 the floor according to his ancient custom. " Sir,'* 
 he says, ** as an outcaste, I could own no land, but 
 I became a Christian and with the savings of a life- 
 time, amounting to fifty rupees ($16), I went to a 
 high-caste man to buy an acre of ground. * Give me 
 the money,' he said, and I did. * But don't I get 
 some receipt or paper to show for this? ' I asked. 
 ' Come to-morrow,' he replied. He put me off again 
 and again, and at last drove me away, saying, * I 
 never received any money from you. I have sold 
 that field to my high-caste neighbor and given him 
 a deed for it.' Sir, can you not come to the hills 
 and see that I get justice done, for I have lost the 
 savings of a lifetime and I have no money with 
 which to go to court." What would you do in a 
 case like this? 
 
 After-breakfast Program. — At ten o 'clock we have 
 a simple breakfast, consisting mostly of cereals and 
 
THE CHURCH AND THE MISSIONARY 179 
 
 fruit. In the afternoon we go out preaching in the 
 town, or to a neighboring village. Then there are 
 the accounts of the whole station to be kept and 
 prepared for thorough auditing; fifty schools have 
 to be kept abreast of government requirements, and 
 statistics and returns prepared for the inspector; 
 there is always a new school-building, or church 
 under construction, or an old one to be repaired; 
 there are cases of discipline, persecution, or arbitra- 
 tion to be settled, and much '* serving of tables '* 
 before the day's work is done. After supper at 
 seven we have the evenings at home with the papers, 
 the home mail, and a little family talk, till the chil- 
 dren have to be sent to the homeland for their 
 education. 
 
 A Day of Touring. — The next day we start on tour 
 for the monthly round of the station. We travel in 
 a comfortable two-wheeled ox-cart, which serves at 
 once as our bed at night and house by day. We 
 take a boy along as cook, and can stay out conveni- 
 ently for a week or two. In the morning we in- 
 spect the first school. Here is a faithful old teacher, 
 who has been struggling on in a hard village, with 
 never more than twenty or thirty boys in his school ; 
 but he has lived a consistent, prayerful, and godly 
 life. From him the boys learned to pray and read 
 the Bible. From him they learned to know and love 
 Christ. Finally, one by one they came to be bap- 
 tized. Persecution followed in almost every case, 
 but eight high-caste boys, now grown to young man- 
 hood, have already joined the church ; and the little 
 
180 INDIA AWAKENING 
 
 school has become a congregation. After examining 
 the scholars in the Scriptures, and visiting the Chris- 
 tians in their homes, we go on to the next village, 
 reaching it in time for an evening meeting with the 
 Christian congregation. Here are a hundred simple 
 Christians who come out as we hold special services, 
 and to whom we try to give some deeper vision of 
 Christ, some message of comfort in their Christian 
 lives. The men sit on one side, the women on the 
 other side of the church, while the children crawl 
 about the floor. 
 
 Carefully Garnered Results. — ^We go out with ten 
 or twenty of our catechists each month to tour the 
 station and preach to the Hindus. Almost every trip 
 brings a few inquirers, and sometimes a little group, 
 after a long struggle, has the courage to come over 
 the line and be baptized, though we receive none 
 without careful preparation. Our method is to re- 
 ceive them as they come, whether singly or in num- 
 bers, and to count them as '' adherents " from the 
 time that they renounce their idols and place them- 
 selves under Christian instruction. After six months 
 or a year we baptize, individually, only those who 
 show signs of spiritual life and have sufficient knowl- 
 edge of true Christianity. 
 
 Reaching a Village. — As soon as a village comes 
 near the point of decision, or there are earnest in- 
 quirers impressed by the truth of the gospel, we 
 concentrate our forces there for a week, visiting 
 the homes of the people during the daytime, and 
 gathering them at night with a magic lantern. Here 
 
THE CHURCH AND THE MISSIONARY 181 
 
 we show scenes from the life of Christ, and with 
 short sermons upon each picture hold the entire 
 village for an hour or two in perfect quiet, while 
 they are able to take in the story both through the 
 ear and the eye. Here is a village where we have 
 .been working for several days. The moment of 
 crisis has come. Each of the catechists has spoken 
 with a short, burning appeal. The villagers are 
 seated on the ground in the moonlight, as we rise to 
 *' put in the net " and call for decisions. We con- 
 trast their present degraded condition with all that 
 Christ has to offer them. We hold up Christ on the 
 cross as their Lord and Savior, and then appeal for 
 decision. Turning to the head man, I say, *' Will 
 you to-night accept Christ and become a Christian? '* 
 There is a moment of indecision, of tense, breathless 
 silence; a hum of excitement passes through the 
 crowd as slowly and deliberately the head man rises 
 to his feet and folds his arms. " Are there any 
 others who will join? " we ask, and one by one four 
 men rise. I then produce a paper, and the pastor 
 draws up an agreement whereby the people promise 
 from that day to renounce their idols, to attend 
 Christian worship, to place themselves under in- 
 struction, and to strive to lead a true Christian life. 
 After reading it over we ask the four men to sign 
 it. One slowly and painfully writes his name with 
 my fountain pen. The others put a cross, if they are 
 not able to write, or touch the pen in sign of assent, 
 as the pastor signs their names. Then we kneel in 
 prayer, and having commended them to God, we go 
 
182 INDIA AWAKENING 
 
 on our way rejoicing, leaving a catechist to instruct 
 them and to open a school for the children of the 
 village. The first step has now been taken, a group 
 of '^ adherents " has been gathered, and we must 
 nurture them until we have a strong Christian 
 church in that village. 
 
 Testing a Decision. — I arrived in one village where 
 I heard the people wished to become Christians. I 
 sent for them in the morning, but they had gone off 
 to their fields for the day's work. I waited till noon, 
 but still they had not gathered. After waiting all 
 day they finally began to collect after they had 
 eaten their evening meal, about 8 o'clock, sitting on 
 the ground in the moonlight. To my consternation, 
 I noticed that as soon as we began to preach, one 
 by one they began to nod off to sleep, according to 
 their custom after eating. I now gravely announced 
 that the corrective for drowsiness was to stand up, 
 and I requested about ten of the sleepier older men 
 to stand, which they solemnly did with folded arms. 
 As fast as any man began to nod I would ask him 
 to rise to his feet. In this way the pastor and I 
 continued preaching to them for an hour or more, 
 and not a man slept. The people professed to be 
 willing to forsake their idols and accept Christ. But 
 I wished to test their genuineness and ascertain their 
 motives. Going with them to the idol temple, I 
 took hold of the elephant-headed god Ganesha, and 
 said, *' Here is this stone idol. It has lips but can- 
 not speak. It has hands but cannot help you. Did 
 it give you any relief in the last famine ? If its arm 
 
THE CHXJECH AND THE MISSIONAEY 183 
 
 is broken it cannot mend itself, but you must make 
 another idol. Will you give me permission to throw 
 down the idol from its base? '* When they did so, I 
 threw the idol down upon its face. At that they 
 laughed somewhat nervously and seemed relieved to 
 find that nothing had happened. '' There," I said, 
 *' is that helpless piece of stone. It cannot lift it- 
 self, it cannot help itself, how much less can it help 
 you? " Then fearing that some one would stand 
 the idol upright and claim a miracle for the god 
 after I had gone, I myself stood the idol on its base 
 again, and said, '' Whenever you are ready to be- 
 come Christians, send the idol in a cart to my house, 
 and I will know that you are in earnest." Thus we 
 go from village to village exhorting the Christians, 
 pleading with Hindus, preaching to throngs in the 
 street, or dealing with inquirers at our wagon or 
 tent; every day we meet the kindly people, and 
 every night, tired and happy, we pitch our moving 
 camp *' a day's march nearer home." 
 
 Hardships. — * * The reader has now seen something 
 of camp life without suffering its inconvenience. He 
 has not had to go without food or a drop of water, 
 such as he dare drink, from fear of cholera. He 
 has not had to push a hopelessly punctured bicycle 
 through a blazing sun for miles, till his tongue has 
 literally cleaved to the roof of his mouth, and his 
 thirst has become an absolute agony. He has not 
 stuck in the bed of a swollen stream with a broken 
 bullock-yoke and had to wait in the rain till an- 
 other could be procured from some far-off village. 
 
184 INDIA AWAKENING 
 
 He has not had to lie for hours on the hard road- 
 side, hungry and tired, because his luggage-cart had 
 broken down and no food was procurable, and 
 finally, he has not had to be jolted home in a cart 
 for weary hours while dysentery, cholera, or typhoid 
 fever has him in a deadly grip. He has not had to 
 wrangle with an excited crowd about some difficult 
 question of religion. He has not felt the terrible 
 loneliness and the sickening heart-ache at failure or 
 the burden of responsibility, where he has the care 
 of all the churches in a district larger than an Eng- 
 lish diocese. ' ' ^ 
 
 Discouragements. — To Mr. Sharrock's graphic de- 
 scription of missionary hardships one could add, if 
 it were necessary, a whole chapter of discourage- 
 ments which tend to dishearten the missionary, but 
 to which he never, thank God, need surrender or 
 succumb, no, not for an hour! The real trials are 
 not physical discomforts, for the missionary is usu- 
 ally comfortably situated and the matter of house 
 and food and climate are mere outward circum- 
 stances, which can do little to make or mar one's 
 happiness. His real conflict is not with flesh and 
 blood, but with adverse spiritual forces. There is 
 that leaden, impenetrable mass called '' heathen- 
 ism ' ' which creates an atmosphere all about him ; 
 there is the natural antagonism and prejudice of 
 the non-Christian mind against Christianity or any 
 other innovation; there is the deadly, materialistic 
 indifference of the poverty-stricken masses to any 
 * Sharrock. 
 
THE CHUKCH AND THE MISSIONAEY 185 
 
 spiritual message, and the long months or years of 
 patient seed-sowing before results begin to appear. 
 Then there is the heavy burden of the uplift of a 
 Christian community, perhaps long crushed and de- 
 graded, with the downpull of their dark heredity 
 and the tenacity of heathen habits to hold them 
 back. There is the sickening contact with sin, in. 
 individual or community, where a Christian con- 
 science has not yet been fully developed, and where 
 one would fain hide his face or stoop down and write 
 upon the ground for very shame, but he must go on 
 filling up that which is lacking of the affliction of 
 Christ, entering more deeply into the mystery of the 
 atonement, for his body's sake. There is the prob- 
 lem of how to uproot the remnants of caste from the 
 Christian church, when one has not yet uprooted all 
 pride from his own heart. There is the need of lift- 
 ing twelve or more native fellow workers, with few 
 advantages and fierce temptations, isolated in squalid 
 villages, to a higher spiritual life, when one is op- 
 pressed most of all by the problem of his own inner 
 life and the depths of his own crying need, which is 
 the greatest humiliation of all. 
 
 Strength for Trials. — Perhaps there is the added 
 cross of being unwelcomed, unrewarded, unappre- 
 ciated, and misunderstood by the community one has 
 sacrificed his life to serve. Perhaps there is the 
 loneliness of the sense of being deserted by the home 
 base, of staggering under a burden which was never 
 meant for the isolated foreign worker alone, but for 
 a whole Church, to wean it from its worldliness and 
 
186 INDIA AWAKEKINQ 
 
 call it forth to heroic endeavor. Perchance the pat- 
 ter of little footsteps has ceased about the house, or 
 the table seems emptj with the vacant chair, or 
 oceans separate forever the home that can be united 
 no more. Be this as it may, I know of no work 
 harder, — or happier. A hundred times it were worth 
 going to the ends of the earth, if only to learn with 
 friends and loved ones far away and circumstances 
 at their worst, that Jesus satisfies, that he alone suf- 
 fices, and that he is our unchanging portion. There 
 is a darker side to mission work, and we would like 
 to share it with you at home, as you are able to 
 bear it. Our Lord did not give up the task of sav- 
 ing the world because he found it hard, nor wiU our 
 young people at home shrink from the call of the 
 heroic. As in Gideon's day, if any man's heart fail 
 him, let him turn back, but the rest of us will fight 
 it through to a finish. 
 
 Holding the Ropes. — As you think of the infant 
 Indian church, struggling in the midst of the down- 
 pull of heathenism, and of our Indian workers iso- 
 lated in distant villages, often in an atmosphere of 
 obscene language; as you think of the missionary 
 with his schools, churches, helpers, and a vast dis- 
 trict with thousands to reach, far from his home 
 and friends and kindred, will you not hold the ropes 
 at home and help us by prayer? It is a happy life, 
 and one deeply attractive. In all these fourteen 
 years I have never known one hour of discourage- 
 ment. India is home to me now, and America is a 
 foreign country. But we are dependent upon you 
 
THE CHUBCH AND THE MISSIONARY 187 
 
 at the home base. No company of missionaries how- 
 ever large or godly can win the world. Only the 
 Church of Christ can do that. Apart from you we 
 cannot be made perfect, nor our work a success^ I 
 think I cannot better make you realize the need of 
 some lonely missionaries at the front than by quot- 
 ing from a letter, written by a white-haired man, 
 who with his brilliant gifts has been holding the 
 fort these many yearg out in the foreign field. The 
 letter was written out of a heart hungry for sym- 
 pathy, as to a friend, but it was not intended as an 
 appeal for help. H© writes: 
 
 A Heart Heavily Bnrdened. — " If I were not in 
 Bueh a desperate state here for need of funds, if I 
 were not carrying a personal burden of debt for 
 work that had to be provided for, perhaps I should 
 be able to look at things more complacently. I do 
 not see what the end is to be if this state of affairs 
 goes on much longer. But I must go on doing the 
 best I can, thinking and planning and worrying day 
 and night, fighting back every expenditure that can 
 be fought back, putting off the future wherever it 
 can be put off, keeping things at starvation rates, 
 and still believing that the Lord knows it all. If 
 some of these good people could live in a mud hut 
 and eat little, and that little half dirt and most 
 unnourishing, while they spent themselves in Christ- 
 like lives and earnest service, and then tell me that 
 I ought not to spend a few rupees here and there 
 to keep that mud hut from tumbling down on the 
 heads of my brother workers — well, I have been told 
 
188 INDIA AWAKENING 
 
 that, and I have commended such people to the for- 
 giving mercy of an all-seeing Master. After I have 
 spent my last cent of appropriation and every cent 
 that people here can raise, including what the 
 brother who lives in the mud hut himself contrib- 
 utes, to help support the said brother and others 
 like him, am I going to say, ' Well, poor man, I 
 hope his house won't fall down on his head,' or am 
 I going to do as I would wish to be done by and lay 
 out a few rupees on the repair of his hut? I am 
 tired; I am tired, I am tired of carrying this bur- 
 den, and if it were not for the Master, who in the 
 cool of the day walks beside me (and I can see the 
 print of the nails and the wounds he bears and hear 
 his voice) — if it were not for him, I should feel 
 like quitting and giving it up. Meantime it is 
 a sort of relief to sit down and talk it over with 
 you." 
 
 Urgent Duty of the Home Base. — I have known 
 but little of hardships myself, but as I think out 
 over the wide fields of India, of missionaries like 
 this one, bravely standing at their isolated posts in 
 the face of discouragement which stares them in 
 the face, and half-deserted by the home base which 
 only partly supplies the needs of their growing 
 work, as I think of these men and their children, 
 the separation of families, the little open graves 
 by which some of them have had to stand, as part 
 of the price of a tropical climate, I find no words 
 strong enough, no thought adequate to express my 
 admiration for that great company of men whom I 
 
THE CHUECH AND THE MISSIONAilf 189 
 
 have seen at work all over India, from the snows 
 of the Himalayas to Cape Comorin, and from Bom- 
 bay to Burma. Oh, friends, do not desert them, but 
 hold up their hands, that they may be * * steady until 
 the going down of the sun.'* 
 
THE WINNING OF INDIA 
 
The tragedy of India is the failure of Hinduism to bring peace 
 and joy to the millions who inhabit its plains, to protest against 
 evil and overcome it, to conquer despair and fill with hope, to be- 
 friend the unfortunate and the outcaste, and to reveal the love of 
 God. This is a serious charge to bring against an ancient religion, 
 •within the pale of which have arisen noble seekers after truth. 
 Yet the redemption of India is not with Hinduism. Once every 
 twelve years at the confluence of the Ganges and the Jumna in 
 Allahabad a great fair is held, the most important event in the 
 Hindu calendar. Pilgrims travel to it by the thousand. The rail- 
 road authorities alone are said to collect a million tickets, while the 
 city and surrounding countir contribute another million and a 
 half of people to the throng. The sands are crowded with an eager 
 multitude, to many of whom it is the occasion of their life. They 
 come desiring to purify themselves from the taint of sin, or to ob- 
 tain some blessing. Nearly 100,000 ascetics and Brahmans minis- 
 ter to the spiritual needs of this concourse by practising upon the 
 worshipers the most outrageous and flagrant fraud and deceit. An 
 eye-witness tells us that in one of the numberless enclosures is an 
 altar. Upon it stands a priest "who on receipt of a rupee rings a 
 bell and shouts out the offerer's name before the image of the 
 deity and turns round to receive another fee from the next sup- 
 pliant. What most disgusts is the utter levity and shameless greed 
 with which he does it all, laughing and jesting the while in marked 
 contrast to the earnestness of the worshipers." Surely we have here 
 a parable which speaks of the earnest search of millions, the 
 failure of Hinduism to meet it with any spiritual message, and 
 the heartlessness which takes advantage of the hopes and aspira- 
 tions of mankind. 
 
 — Datta 
 
CHAPTER Vm 
 
 THE WINNING OF INDIA 
 
 A Bird*s-eye View. — ^Let us take an aeroplane trip 
 in our private car over India, as the great level 
 land lies below us in fancy. "We cross over the 
 snowy peaks of the Himalayas, rising to twice the 
 height of the highest Alps, over the plains of the 
 north, dotted with their brown villages, and teeming 
 cities, down into the tropical verdure and the grace- 
 ful palms of the south. Everywhere, everywhere 
 there are villages ! In all there are 715,577 ^ of them. 
 If our Lord, when upon earth, had gone through one 
 village a day in India, and had lived until to-day, 
 he would not yet have visited them all. This land 
 is not much over half the size of the United States, 
 yet it contains over three times its population. It 
 exceeds in population all Europe save Russia, or 
 nearly doubles that of the Russian Empire. India 
 has in fact twice the population of North and South 
 America combined. Only one-thirtieth part of the 
 world's area, it yet contains one fifth of the human 
 race. Out of every five persons in the world one 
 lives in India. 
 
 Lines of Service. — ^How are we to reach this vast, 
 
 * Having a population of less than 2,000. 
 193 
 
194 INDIA AWAKENING 
 
 teeming population? Every arm of the service must 
 be employed. We have first the station missionary, 
 with his corps of workers, his schools, churches, and 
 touring work. We have also the great educational 
 arm of the service, with 37 mission colleges, 576 
 high schools and 11,503 primary schools, instructing 
 in all nearly half a million pupils. There is the in- 
 dustrial department taking the boys who come over 
 in the mass movements, and lifting them from their 
 helpless hand-to-mouth method of existence, to be 
 useful artisans and to learn the trades heretofore 
 monopolized by the higher castes. Then there is the 
 literary work, the flooding of India from our Chris- 
 tian presses with Bibles, Gospel portions, tracts, and 
 handbills. Our 150 mission hospitals and 313 dis- 
 pensaries recorded last year 3,639,597 treatments, 
 and have broken down the prejudice and softened 
 the hearts of the multitudes for the entrance of the 
 Word of truth. Beside all this, we must have our 
 evangelistic work, as a kind of flying column to 
 reach the outlying multitudes and carry widely over 
 the land the herald of the gospel. All these methods 
 of work are fruitful; for we must present to India 
 our many-sided gospel, and its message to the whole 
 man, physical, mental, social, spiritual. 
 
 A Year in Tents. — ^For a year I took a band of 
 twenty theological students and went out and lived 
 with them in the tents. The memory of that happy 
 time is ever with me. To walk with the men 
 through the fields, a mile or more with each man in 
 turn, talking of their difficulties, their struggles, 
 
THE WINNING OF INDIA 195 
 
 their temptations, praying with them, and teaching 
 them, while at the same time they were teaching me 
 the new language, was a privilege that angels might 
 envy. Look in at our camp for a moment and see 
 the men at work. At five o'clock, off sputters our 
 little American alarm-clock, and in the darkness 
 there rises the sound of a Tamil lyric ; then the men 
 in the dim light of the candles have a short time for 
 their morning watch and prayer before the work of 
 the day begins. A cup of coffee, and we are off 
 for the morning preaching, dividing into six or 
 seven parties, with three or four men in each, and a 
 violin to draw the crowd. In the morning we take 
 the villages within a four mile radius and in the 
 afternoon those within two miles, thus reaching 
 about twenty villages a day with an average of a 
 thousand hearers. As we enter a village the men are 
 thrashing out the grain, as the oxen are driven four 
 abreast treading out the corn. Beyond, the men with 
 fans are tossing the grain in the air to winnow it 
 in the wind. Down the street the women are pound- 
 ing out the rice for the noonday meal. We are fol- 
 lowed by a motley procession of children, men, boys, 
 and dogs, till we come to the center of the village. 
 Here we strike up with our violin and a Tamil song. 
 The crowd gathers, and after a short ten-minute ser- 
 mon from each worker, we break up and speak to 
 the people personally, seeking any earnest inquirer. 
 I shall not forget my first attempt at preaching in a 
 noisy street. The Tamil verbs were hard enough, 
 but to compete with a dog fight, a huckster unwil- 
 
196 INDIA AWAKENING 
 
 ling to have his business interrupted, two children 
 crying, a group on one side trying to settle a quar- 
 rel, and the low hum of conversation in the crowd, 
 was too much for a beginner. But we went back 
 that night into the same noisy village and with the 
 magic lantern held the whole village, some hundreds 
 in number, in perfect silence while we told the story 
 of the life of Christ. 
 
 Out in Camp. — ^In our first station we found the 
 fields white for harvest. Already some thousands of 
 Christians had been gathered by long and patient 
 seed-sowing. The Hindus in many villages seemed 
 on the verge of coming over. Christians «ime from 
 all sides to ask us to visit their congregations and 
 hold meetings. We were miles from a railway, and 
 a white man was a novelty. From some villages 
 they came bringing presents of chickens, eggs, and 
 vegetables to us, and several times they brought a 
 sheep. That meant mutton curry and a good meal 
 for the whole camp. At other places they would 
 insist on bringing garlands of flowers and accom- 
 panying us to the church with a native band, in 
 which the leading figure was the bass drummer, 
 whose gyrations, as he used both hands and two 
 drum sticks, leaping in ecstasy, whirling in graceful 
 circles, and furiously drumming the whole time, re- 
 minded me of a combination of a negro cake-walk 
 and an African devil-dance. The missionary of this 
 station was a humble and godly old man enduring 
 hardship, spending most of his time away from home 
 among the people, sharing their burdens and giving 
 
THE WINNING OF INDIA 1D7. 
 
 nearly all his own salary to the work. He is off 
 across the fields at dawn to visit some congregation, 
 traveling by slow bullock-cart in the heat of the sun, 
 preaching several times a day and coming into the 
 tent late at night after an exhausting day*s work. 
 No wonder he has hard work, with his 4,000 Chris- 
 tians scattered in over 100 villages, with 40 schools 
 to superintend and 1,000 scholars learning the Bible, 
 and with a population of over 200,000 Hindus to 
 evangelize. Is such a station too small a sphere for 
 you at home who read this ? Above all we need here 
 in India more Spirit-filled men like this man. 
 
 Ripe Harvest-fields. — There is need of an immedi- 
 ate advance to reap in such stations all over India 
 where the fields are white, but where there is a lack 
 of laborers or of funds. The Bishop of Madras 
 states that in the Telugu country there are 2,000,000 
 people who desire Christian instruction, but cannot 
 be reached for lack of funds. Bishop Thoburn 
 states that in the United Provinces ** more than 
 100,000 are waiting to be received into the Christian 
 community. '' In the face of waiting harvest-fields 
 like this let us not forget our Master's words, " I 
 sent you to reap.'' As Bishop Thoburn says, 
 ** Nothing in all modern history, nothing since the 
 day of Pentecost, has been equal to the present op- 
 portunity." 
 
 Under Fire. — In the next station we entered a 
 wealthy town which was the chief citadel of Hindu- 
 ism. Here for the first time our students were 
 atoned, as they attempted to use the magic lantern 
 
198 INDIA AWAKENING 
 
 with the life of Christ. They kept cool and quiet, 
 however, and told the Hindus that they did not 
 mind a few stones and would not stop for them. 
 It was not easy to stand in the bright light of the 
 lantern while any coward could throw at them in 
 the dark. 
 
 A Faithful Catechist. — In another hamlet we 
 found a little church in a squalid Hindu village. 
 The catechist 's life was God's message to that 
 community. Alone here, we found him following 
 McCheyne 's method of Bible reading, covering some 
 four chapters a day, gathering first his family and 
 then his little congregation of fifty simple folk be- 
 fore daylight each morning to read and explain to 
 them a chapter by the light of a smoking wick, and 
 then sending them out with a fresh message to wit- 
 ness to their Hindu fellow workmen through the 
 day. Daily he had taught his little school, and one 
 by one had sent some thirty boys up to the mission 
 high school. I saw one boy, just returned, who had 
 been converted while at college and had gone home 
 to witness to his Hindu family. The catechist had 
 go prepared the ground, that after we held a service 
 on the way of salvation, we invited the Hindus 
 present to publicly confess Christ. Eight men rose 
 slowly and independently, professing their belief in 
 Christ and repeated after the catechist the Apostles' 
 creed, stating their desire to join the church. 
 
 A Great Festival. — Our best opportunity for 
 reaching large audiences is at the great Hindu melas 
 or festivals. Here the sluggish undercurrent of 
 
THE WINNING OF INDIA 199 
 
 daily life surges to the surface, and we see Hinduism 
 as it really is. At a shrine some twelve miles from 
 Madura, in South India, upwards of 50,000 people 
 come annually to worship the god Aligarh, and to 
 get their sins forgiven. We had taken advantage of 
 the crowds to go there with our twenty theological 
 students and some thirty other workers to preach 
 the gospel. As we approached the place on the 
 evening before the festival, the weird shouts of the 
 worshipers came echoing up the valley, as throngs 
 from village after village approached the sacred 
 spot. Here come a hundred people from a distant 
 hamlet. The men are leading a dozen goats in front 
 for sacrifices. The women are laden with grains 
 and fruits and vegetables for offerings to the gods. 
 Each has his gift, none comes empty-handed before 
 the idol. As they approach the gate, the dancing 
 religious fanatics in front burst into mad ecstasies, 
 as the spell of the god is supposed to come upon 
 l^em. In wild excitement they feign to speak with 
 tongues as oracles, yelling like demons, lashing 
 themselves with whips, burning themselves with 
 torches. We can see the flames lick their oiled 
 bodies and even play about their faces. We were 
 borne by the great crowd up the avenue of ancient 
 banyan trees and carried in this seething current of 
 humanity toward the sacred hill with its temple. 
 
 Growth of a New God. — And what is the idea at 
 the root of all this worship? Why are all these 
 people here and who is this god? This Aligarh 
 seems to have been in his lifetime an ordinary 
 
200 INDIA AWAKENING 
 
 wealthy farmer and landowner of the village. He 
 entered into immoral relations with a Mohammedan 
 woman and to reinstate himself into caste he had to 
 make to the Brahmans certain payments and offer- 
 ings and bathe in a neighboring spring. After his 
 death a small statue or image was set up, which 
 the people of the next generation began to worship. 
 Some sick man worships before the image and per- 
 chance gets well, and lo ! the reputation of the new 
 god goes rolling up like a snowball, to use Sir Alfred 
 Lyall's phrase, and another god is added to the 
 330,000,000 already in India, many of whom were 
 deified in the same way. 
 
 Priestly Activities. — We entered into one enclo- 
 sure and found it the place of sacrifice, a great yard 
 reeking with blood, as the villagers led up their 
 goats for the priests to kill. In another enclosure 
 they were exorcising devils. The villagers ap- 
 proached with some poor woman, who because of 
 physical infirmity was supposed to be possessed of a 
 demon. The devil-dancers demanded their money 
 and if the sum was sufficient began their fiendish 
 incantations. At last they pronounced the devil 
 gone and took another victim. 
 
 Sordid Appeals. — Leaving the temple we made 
 our way up the long hillside toward the sacred 
 spring. The path was lined with beggars, cripples, 
 and fakirs. Here were lepers without hands or feet, 
 and lazy Sannyasis ^ whose only title to holiness was 
 their matted hair and filthy bodies. Here were men 
 * Ascetics, mostlj worshipers of Shiva. 
 
THE WINNING OF INDIA 201 
 
 who had buried their heads in the earth with their 
 hands protruding to take alms, and others torturing 
 their bodies to extort charity, or walking on sandals 
 filled with long spikes, while they cry to the passing 
 crowds, " Give your charity, and get your merit.'* 
 It all seemed sordid and sickening. 
 
 Hands Outstretched. — At last we drew near the 
 spring where Aligarh had bathed, now called the 
 '^ Sin-cleansing fountain." It was a spring empty- 
 ing into a great open pit. This was filled with one 
 mass of seething, struggling humanity, with hands 
 outstretched, fighting madly for the holy water. 
 They were tearing, striking, cursing, falling, writh- 
 ing, wedging their way toward that tiny stream, 
 which could never quench the deep dissatisfaction 
 of their hearts. There goes a big fellow crawling 
 over the heads of the swaying mass. He gains the 
 spring, fills his cup and turns to fight his way back 
 to his family. Another drags him down, and steals 
 his merit by pouring the holy water on his own 
 head. A few blows and curses and again he strives 
 to fill his cup. Pitiable mass of human beings! 
 Preaching to a large company from one village I 
 asked, *' Tell me honestly, when you go back from 
 this festival will you still lie and commit adultery 
 like the god? " *' Oh, yes," they answered, ** there 
 will be no difference." '* What then is the use?-* 
 I asked. '* Oh, it is the custom. Our fathers did 
 it.'* No one could preach to those dull souls an 
 hour without feeling the down-pull of heathenism 
 and its deadening effect. We placed our men in 
 
202 INDIA AWAKENING 
 
 groups of two or three, every hundred yards up the 
 avenue, using Salvation Army methods to gather 
 the crowd, and after a rousing song had drawn a 
 hundred or two hearers, we would leave a group to 
 preach and move on to gather a fresh crowd. At 
 last we got into the temple yard and climbed up be- 
 side the great, swaying body of the sacred elephant. 
 There was noise from the crowd and our throats 
 were as hoarse as at a football game, but we raised 
 a song and in a moment had five hundred people 
 flocking around us. One after another we pro- 
 claimed the gospel to that listening throng, till each 
 in turn was exhausted. Tired but happy we 
 trudged back to camp in the dark. Oh, it is a privi- 
 lege that angels might covet to preach a gospel 
 charged with power in the very citadels of Hindu- 
 ism! Supposing you had to present Christianity to 
 such a company, what message would you have, and 
 how would you present it? Under all this popular 
 worship what elements of good and evil do you see, 
 and what do you think is the deepest need of this 
 people? 
 
 A Year's Work. — ^After the last camp we tramped 
 home the thirty miles on foot and a year's work was 
 done. Our object had been twofold, to give these 
 twenty students a love for God's "Word, so that they 
 might be trained to study it for themselves, and to 
 give them a love for souls that men might be saved. 
 During the year we had been able to preach the gos- 
 pel in 2,000 villages, and to reach over 130,000 hear- 
 ers. More than 100 congregations had been visited, 
 
THE WINNING OF INDIA 203 
 
 1,500 Gospels or Bible portions had been sold to 
 Hindus, and 6,000 patients had been treated at the 
 door of our tent, during the intervals of work. I 
 only wish I had another life to invest that I might 
 spend all my time in this joyous work. 
 
 Missionary Spirit in the Native Church. — It is an. 
 encouraging sign of the times that the foreign mis- 
 sionaries are not being left to do all the work alone. 
 Indigenous missionary societies are springing up in 
 the Indian Church itself. The most significant of 
 these has been the National Missionary Society of 
 India. According to their own statement, '* In 
 Carey's historic library at Serampore on December 
 25, 1905, with delegates present from each province 
 of India, Burma, and Ceylon, there was organized 
 the National Missionary Society of India. Uniting 
 as it does the Christians of all Churches and of all 
 provinces into one great society for the evangeliza- 
 tion of India and adjacent lands, its organization 
 marks a new era in the history of India. It is re- 
 markable that just 200 years since Ziegenbalg came 
 to India as the first Protestant missionary, exactly 
 100 years since Samuel J. Mills at Williamstown, 
 Mass., with his fellow students at the haystack 
 prayer-meeting began the great missionary move- 
 ment in America, and 100 years since the saintly 
 Henry Martyn landed in India, the Christians of this 
 land have now united in the first national, indige- 
 nous missionary movement of its kind ever organ- 
 ized in India; while the sessions of the conference 
 were held in the great library where William Carey 
 
204 INDIA AWAKENING 
 
 labored, the constitution of the new society was 
 adopted in the old pagoda where Henry Martyn 
 worked and prayed for the evangelization of this 
 land. With Indian men, Indian money, and Indian 
 management, the society is controlled by a central 
 executive committee and a national council with 
 representatives from each presidency. Founding no 
 new denomination, but preserving the strongest loy- 
 alty to the Churches, soliciting no funds outside of 
 India, but laying the burden of India's evangeliza- 
 tion upon her own sons, we believe the society is or- 
 ganized on a sound and safe basis. Only after 
 months of careful planning and after securing the 
 approval of hundreds of representative Indians and 
 European missionaries in every part of the Empire 
 was this important step taken.'* 
 
 Work of National Missionary Society. — To-day 
 the society has opened up work in five different mis- 
 sions; in the Punjab among the Mohammedans; in 
 the United Provinces, where with the mass move- 
 ment at their doors they are already beginning to 
 gather in converts; in South India; in western In- 
 dia, and last a mission in a native state to provide 
 an outlet for the men and money of the ancient Syr- 
 ian Church. This Church, after sleeping a thou- 
 sand years, is now being quickened with a new mis- 
 sionary spirit and has for the first time sent out 
 foreign missionaries of its own, who will learn an- 
 other language and work for the salvation of India. 
 The society is conducting missionary periodicals in 
 five different languages and is doing much to arouse 
 
REV. V. S AZARIAH 
 
 Secretary National Missionary Society 
 
THE WINNING OF INDIA 205 
 
 the missionary spirit and to unite the Indian Chris- 
 tian community. Though their annual income at 
 present is less than $3,000, we should not forget 
 that William Carey organized the first English mis- 
 sionary society with less than $75 in its treasury. 
 
 Movement in Tinnevelli. — Another society is the 
 *' Indian Missionary Society of Tinnevelli." Ke- 
 cently I visited this mission, and I was surprised to 
 see what they had accomplished in a few years. 
 They had sent out seven missionaries from the Tamil 
 to the Telugu country, and these men, naturally 
 gifted in language, are fluent in the new tongue 
 within six months. They are employing twenty-five 
 Telugu workers. Two of their missionaries are 
 Brahman converts, working without salary and re- 
 ceiving only their food and clothes. In the last two 
 years they have won more than a thousand converts 
 and have five hundred inquirers waiting at their 
 door. These converts have come from seven differ- 
 ent castes, high and low ; and a mass movement has 
 begun among the upper castes as weU as the out- 
 castes. The income of this society is about $4,000 a 
 year; and with less than $400 a month, they are 
 sustaining these seven missionaries and twenty-five 
 workers. I saw some of these simple Christians with 
 bright faces and changed lives. There was one wild 
 jungle woman who, when she came in two years ago, 
 was unable to get into her dull brain and to repeat 
 the first sentence of the Lord's prayer, after two 
 weeks of faithful teaching ; and yet I saw her now 
 able to read, teaching children their Bible, repeat- 
 
206 INDIA AWAKENING 
 
 ing the Lord^s prayer, the ten commandments, and 
 passages from the New Testament, not with head 
 knowledge only, but out of a heart that had been 
 softened and changed by the truth which she had 
 learned. Though an encouraging beginning has been 
 made in these infant societies, the Indian Church as 
 a whole is lacking in missionary spirit and in an ade- 
 quate sense of responsibility to obey Christ's last 
 command. Can you help us solve the problem of 
 awakening the Church at home and abroad to the 
 missionary purpose? 
 
 Ultimate Triumph. — God's kingdom is coming in 
 India. Success is certain, the future is as sure as the 
 rising of to-morrow's sun. Every day of the week 
 in which we labor bears the name of some ancient 
 Norse god long since forgotten and deserted by mul- 
 titudes of worshipers who turned to Christ. Sunday 
 for the worship of the sun, Monday for the moon, 
 Tiw, Woden, Thor, Frigga, and Saturn, have all 
 passed away, and to-day we are one in Christ. Some 
 of the months of our year record similar triumphs. 
 Janus and Mars are no more. *' If Hathor, the cow- 
 headed Egyptian goddess has vanished, how will 
 Ganesha the elephant-headed god of India remain? 
 If Apis and his bull are gone, who can save Shiva 
 and his bull ? If Olympian Zeus has gone, how shall 
 Vishnu survive? Will the world give up belief in 
 Pallas Athene to hold by Kali ? If the great gods of 
 Rome glided away into the darkness, when the light 
 came, how can the learned apologies of India retain 
 the million godlings of the Hindu pantheon! India 
 
THE WINNING OF INDIA 
 
 207 
 
 has grasped the concept of the one God who rules 
 all, and the shadowy reasonings which satisfied the 
 ancient centuries have lost their power to convince. 
 Polytheism and idolatry are vanishing simulacra 
 
 ONE OF THE ** OCCUPIED " FIELDS OF INDIA 
 
 This map shows the villages in less than one hundredth of 
 the area of India. Every small spot represents a village with 
 an average population of 363. There are about 1,000 villages 
 in this area of 110 miles square. The large spots represent 
 mission stations. The population of this district is estimated 
 at 4,000,000 souls, for whom there are only 13 mission centers. 
 
208 INDIA AWAKENING 
 
 in the mind of educated India." Christ shall yet 
 reign in India. 
 
 Unoccupied Fields. — There remains much land yet 
 to be possessed in India. In western India there are 
 thirty taluks or districts containing over 50,000 
 people each without a single Christian or worker. 
 Cutch with half a million souls has no missionary. 
 In Bihar, with its twenty-one millions, ** quite half 
 the province has never even heard the sound of the 
 gospel.'' In northern Bengal there is only one 
 missionary to every two million of the population. 
 Imagine one minister for a whole State or Province 
 in America containing two millions, like Virginia, 
 Minnesota, or Ontario ! There are twenty-eight sub- 
 divisions in Bengal, with an aggregate population of 
 about fourteen millions, ** unoccupied by any single 
 Protestant Christian worker." Indeed, forty mil- 
 lions in Bengal are as yet unreached by the gospel. 
 In the United Provinces half of the 105,000 villages 
 have not heard the Christian message of life during 
 the past year. Numbers of native states have never 
 yet been entered. Viewing India as a whole, the 
 neediest portions seem to be Bengal, the United 
 Provinces, and the native states. The 62,000,000 Mo- 
 hammedans are largely untouched by Christian ef- 
 fort. In all India over 100,000,000, or one third of 
 the population, lie outside the scope of Christian ef- 
 fort by all existing agencies. These could be 
 reached in our own day if we were awake to the full 
 implications of the gospel and the condition of these 
 people. 
 
THE WINNING OF INDIA 209 
 
 Heroic Onset Needed. — In the great mutiny of 
 1857, General Nicholson, veteran of four wars and a 
 major-general at the age of thirty-five, heard that 
 Delhi had fallen and pressed his troops to the walls 
 of the city. He was known as the ''Lion of the 
 Punjab." As he paced along that ridge where his 
 troops were encamped, and saw the men surrounded 
 by fetid pools of water, with half of them sick with 
 fever and some dying, though the foe behind the 
 walls was many times their number, he said, ** If we 
 remain in our intrenchments we are beaten. Delhi 
 must be taken, and we must advance at once. Bat- 
 ter down that bastion. I am going in to-morrow." 
 "With two thousand men at his back he broke across 
 that bullet-swept plain, up through the breach and 
 into the city. A thousand men fell in the charge, 
 and he himself was mortally wounded by an enemy ^s 
 bullet. But he lived to see Delhi taken and India 
 saved. As our great Commander looks down on the 
 vast Empire of India, and the halting forces at the 
 home base, can we not hear him saying, *' If we re- 
 main in our intrenchments we are beaten. India 
 must be taken, and we must advance at once." 
 
 What Can We Do?— Standing by the little Lake of 
 Galilee as the morning was breaking, our Lord said 
 to Simon Peter, '' Simon, son of John, lovest thou 
 me? " Three times he pressed the question to try 
 his loyalty, and then trusting that the work would 
 be done, he committed the sheep to his care, and 
 went back to heaven, knowing that Simon would 
 feed his sheep. Centuries have passed, but the sheep 
 
210 INDIA AWAKENING 
 
 still need to be fed, and there are many of other 
 folds distressed and scattered as sheep without a 
 shepherd. To-day Christ stands before us, and says 
 to you and me, '' Lovest thou me? '* What shall be 
 our answer? Let us answer him truly, for love is 
 the condition of service, and service is the evidence 
 of love. How much do you love him? As much as 
 you serve him, as much as you give of yourself, your 
 substance, and your service, no more. 
 
 Need of Men. — '' Lovest thou me enough to give 
 thyself f " Our most urgent need to-day is for men 
 and women who will come out to reap in these white 
 harvest-fields. The work is hard. I know of none 
 harder, but it is a work that angels might envy; 
 full of suffering, and brimful of joy. I remember 
 the night when as a student in America my own life 
 turned in the balance and I had to count the cost. 
 It was for me a struggle between an ambition and a 
 mission, between silver and souls, between self and 
 Christ; but the scale turned on the side of Christ, 
 and how I thank God that it did! I was honestly 
 afraid that I might be wasting my life by going 
 abroad. I was willing to pay any price, willing to 
 fall to the ground and die, if only I could be sure 
 that there would be much fruit. But I was not wil- 
 ling to throw my life away gratuitously from a sub- 
 jective sense of duty upon an unresponsive people, 
 where one would have nothing to show for his life- 
 work. How I smile now when I think of that fear ! 
 I have been overburdened with the opportunity of 
 the work, crushed by the sense of my own insuffi- 
 
THE WINNING OF INDIA 211 
 
 ciency, humiliated by my own limitations and inade- 
 quacy, but I have thanked God a thousand times 
 that my lot has fallen in the heart of such an op- 
 portunity. If you want a hard field, come to In- 
 dia. One thing I promise you. If you are looking 
 for need, you will never be disappointed, for it is far 
 deeper than you ever dreamed. No words can tell 
 the deep need of India's unsatisfied heart. These 
 people need saving, and need saving now. 
 
 Call for Recruits. — God would sift us as a Gideon 
 band. Christ's appeal is to the heroic. As Dr. Mott 
 says, '* Christ never hid his scars to win a disciple. 
 Rather he shows us his hands and his side, saying, 
 * As the Father hath sent me, so send I you.* " 
 
 *'The Son of God goes forth to war, 
 A kingly crown to gain: 
 His blood-red banner streams afar; 
 Who follows in his train?" 
 
 The need is greater abroad, the opportunity is 
 greater. The average foreign missionary wins sev- 
 eral times more converts than the average minister 
 at home. If you could be used at home you would 
 be useful abroad. The three qualifications needed 
 are good judgment, a measure of leadership, and 
 deep spiritual life. If possible we should have men 
 of statesmanship, of scholarship, and of spirituality. 
 Give us of your best. The student work is particu- 
 larly difficult, but the masses of India are simple and 
 responsive. Men of clear head and common sense 
 will find large opportunity as station missionaries, 
 
212 INDIA AWAKENING 
 
 and women especially are needed. Why not give 
 God the benefit of the doubt? Would you be willing 
 to go if circumstances permitted it? Are you wil- 
 ling to face the matter in prayer and find God's will 
 for your life? 
 
 Parental Spirit of Sacrifice. — As I went through 
 the American colleges I found hundreds of young 
 men and women turned back from their life purpose 
 and forbidden by Christian parents. Would you be 
 willing to give up your loved ones for this cause? 
 When the mother of Henry Lyman heard that he 
 had been killed and eaten by cannibals she ex- 
 claimed, *' How can those poor people live without 
 the gospel? Would that another of my sons would 
 volunteer to go.'* Would there were more such 
 parents ! We shall never win the world for Christ 
 until we carry our Christianity into the home, and 
 catch the missionary spirit in our family life. We 
 must win back for ourselves the missionary heroism 
 of the early centuries. And heroism begins at home. 
 
 Need of Money. — *' Lovest thou me enough to 
 give thy substance? " I know of no better place for 
 investment than India. I know of no outlay yielding 
 larger returns than humanity. Here is an invest- 
 ment ** gilt-edged," with absolute security and cer- 
 tain returns. It is backed by the promises of God. 
 It yields a hundred fold in this life, and in the world 
 to come everlasting life. 
 
 Great Investment Returns. — I know of one friend 
 of mine who, during the last twenty years has in- 
 vested about $100,000 in a particular field in India. 
 
THE WINNING OF INDIA 213 
 
 What is there to show for it? In that district there 
 are 50,000 souls who have been gathered out of dark- 
 ness, degradation, idolatry, and devil-worship, who 
 are to-day found in Christian churches and schools ; 
 members of a growing, moral community, who have 
 been brought to Christ through the gifts and prayers 
 of this one man and the workers he has sustained. 
 He has more converts in India than I have or ever 
 will have. He is as much a missionary as any who 
 is living in India. You are a missionary. You are a 
 witness, true or false, speaking or silent, generous or 
 selfish; you have the power to give the gospel to a 
 certain number of people who are living to-day in 
 India without hope, and without God. Do you care 
 enough to try it? 
 
 Service of Small Gifts. — It is not the wealthy 
 only who can help. I know of one poor girl who 
 has worked as a stenographer for years in a big city. 
 She offered to go to the foreign field and was re- 
 jected on account of her health. Since then she has 
 been saving and sending her money, supporting na- 
 tive workers at $30 each a year. There is a com- 
 munity in North India where there are more than a 
 thousand souls that have been brought to Christ 
 solely through native workers supported by this one 
 frail girl. A thousand who have passed from dark- 
 ness into his marvelous light, because one girl cared ! 
 How many are in the light because of what you have 
 done? 
 
 Each One's Opportunity. — A student at college 
 sold the gold case off his watch and it supported a 
 
214 INDIA AWAKENING 
 
 native worker for nearly two years. The first year 
 that man won a hundred and twenty-seven souls to' 
 Christ. By this time the number has largely grown. 
 There are talents perhaps in your life unused, treas- 
 ure hidden in a napkin, money hoarded that could ^ 
 be released for service for the uplift of humanity. 
 Even the little you have could be converted into the 
 enlightening of womanhood, the redeeming of child- 
 hood, the liberation of manhood. There are men 
 and women living now in India in idolatry and devil- 
 worship who would be within the fold of Christ 
 within five years if your life were fully consecrated 
 to God. 
 
 Give in Regular Channels. — Nowhere will money 
 do more for the kingdom. Twelve dollars supports 
 a boy or girl in boarding-school for a year. Twenty 
 dollars will send a student to the high school. 
 Thirty dollars a year supports an Indian worker. 
 Every dollar counts. Let it not be understood that 
 we are urging that money should be given for such 
 ** special '' objects. If everybody wanted a special 
 native worker, with photographs and letters from 
 the field, the missionary would have no time left to 
 reach the people, and the mission boards would be 
 swamped by the administration of small sums for 
 special objects which would greatly increase their 
 expense. It is far better to give to the board and 
 trust God to use the money for the best. By all 
 means give to your own board and give in the meth- 
 ods recommended by your own society. I am only 
 pointing out how every dollar counts. It will ac- 
 
THE WINNING OF INDIA 215 
 
 complish just as much whether you know it or not. 
 Every Dollar Counts. — The need is very great. I 
 remember recently I was paying off my Indian fel- 
 low workers. After deducting from one man's sal- 
 ary for his boy in the high school, his girl in the 
 boarding-school, another boy in the primary school, 
 the tenth that he was giving to the Lord, and a few 
 other things, there was left out of his salary, as the 
 amount upon which he had to live with his family 
 for a month, one dollar in cash, which I paid him — 
 with a blush! There was not a murmur or com- 
 plaint, but I felt uneasy. I called him privately and 
 said, ** Would you mind telling me how you are 
 going to live this month on three rupees (one dol- 
 lar) ? " He replied, ** Nobody can live on that 
 amount." '' What then are you going to do? " I 
 asked. " Oh, I will just borrow a little more, and 
 add it to my debt,'' he said. '' But do you not know 
 that it is wrong to go into debt? Have I not 
 preached against it? '^ I asked. '' Yes," he replied, 
 *' I suppose that is so, but the way of it was this. 
 The last missionary, your predecessor, called me 
 one day, and said, ' There has been another reduc- 
 tion from the mission board which calls for re- 
 trenchment. I am very sorry but you will have to 
 go, as I will have no money left. You were educated 
 before these younger men with their modern meth- 
 ods and I fear I can no longer pay you any salary.' 
 Well, I worked along as best I could for two years 
 preaching without any salary and working when I 
 could get anything to do, but there was little work 
 
216 INDIA AWAKENING 
 
 to be had. We had to live and my debt rose and 
 
 rose and rose till it reached '* and here he named 
 
 a sum which seemed mountain-high to him, but 
 which was less than fifty dollars. ** Now," he 
 continued, *^ you have given me three rupees (one 
 doUar). "With the most careful economy it will take 
 twice that amount to keep my family alive this 
 month. (He did not aspire to rice or meat or ex- 
 pensive living. The cheapest grains, such as we 
 would use for chicken or horse food, would be all 
 that he would ask.) But, sir," he said, *'do not 
 think that I am complaining. We are so grateful to 
 have work at all now." He might be grateful, but 
 I was not ; and I could not be party to such a crime. 
 I found his wife was a bright, intelligent woman 
 and gave her work in the school on a salary of two 
 dollars a month. With that increased income, his 
 debt began to go down. Finally he came in one day 
 with shining face and said, " The debt is all paid, 
 and we are so grateful to you, sir, for giving that 
 extra work to my wife." 
 
 Home " Firing Line." — This man is only one 
 among an army of 35,000 workers in India, most of 
 whom are faithful men underpaid. Perhaps you 
 will say, ** Why not have fewer and better paid 
 workers? " That would only mean fewer villages 
 served by the Church. It would mean turning 
 back and refusing to receive many who are asking 
 to come in, in some sections. No, the financial prob- 
 lem can only be solved by you at the home base. 
 You are ** on the firing line " in this matter, not we. 
 
THE WINNING OF INDIA 217 
 
 I suppose it is Utopian and impracticable, but I 
 would like to see the scale of wages raised all along 
 the line, by about a dollar a month ; but alas, that is 
 out of the question. We have not money enough to 
 hold our own and enter the wide open doors of op- 
 portunity in the mass movements which are all 
 about us. Have you ever faced the question of your 
 stewardship, and found the joy of real sacrifice in 
 giving? The Corinthians gave even beyond their 
 power. ^' But first they gave their own selves to 
 the Lord." Have you? 
 
 Need of Service and Prayer. — *' Lovest thou me 
 enough to give thy service? " All cannot go abroad 
 and all cannot give large sums of money, but each 
 one has a life to live, and time with which to serve. 
 Each one of us is a member of a community and of 
 a family. What could you accomplish in your 
 church if you were on fire for missions ? I have seen 
 one little white, wooden church, with green blinds, 
 that has sent out fifty of its members to the foreign 
 field. Why should not yours become a missionary 
 church? You are a member of a young people's so- 
 ciety. What is it doing for missions? One society is 
 being enriched by the care of a station on the other 
 side of the world. Perhaps you teach in a Sunday- 
 school. I know of one class of boys in my own 
 church that raised a hundred dollars for missions. 
 They are supporting some boys out in India, and the 
 letters they receive about these boys, some of whom 
 are being persecuted for Christ, will have an influ- 
 ence on that class for good. One faithful Sunday- 
 
218 INDIA AWAKENING 
 
 school teacher raised up by her prayer and mis- 
 sionary spirit one of the greatest of modern mis- 
 sionaries. Has your class caught the missionary 
 spirit ? 
 
 What Is Worth While. — And are you wielding the 
 power of prayer for missions? What did our Lord 
 mean w^hen he said, " Pray ye therefore the Lord 
 of the harvest that he send forth laborers into his 
 harvest." It was in prayer in that upper room that 
 Pentecost was received, in prayer that workers were 
 chosen, obstacles overcome, and victory won. In 
 prayer every great movement of modern missions 
 was founded and every great revival begun. Re- 
 member Henry Martyn praying with tears for the 
 multitudes in India as he cried, '' Now let me burn 
 out for God.'* '^ Prayer opens up a whole planet to 
 a man's activities," and *' he who prays most helps 
 most." Prayer is the mighty leverage by which we 
 may lift these people out of darkness and slavery 
 into the light and liberty of the sons ot God. Are 
 we wielding that power? Amid all the vanities and 
 frivolities of life, in the midst of all the doubts and 
 questionings that beset us, amid all the wasted time 
 and talents of life's little day, what else is more 
 worth while than this investment of life for the up- 
 lift of humanity? If there be any virtue, and if 
 there be any praise, let us give ourselves to this 
 great cause saying, " This one thing I do." 
 
 The Test of Love. — Ere you close the book think 
 out over those villages in India and those multi- 
 .tudes without Christ. Look again into the Master's 
 
THE WINNING OF INDIA 219 
 
 face as he asks you the searching question, thrice 
 repeated, ** Lovest thou me? " *' Lovest thou me?'* 
 ** Lovest thou me?" And if you can answer hon- 
 estly, '' Lord, thou knowest that I love thee," hear 
 his words as he points to India with the command, 
 ^'Feed my Sheep." 
 
QUESTIONS AND REFERENCES 
 
QUESTIONS AND EEFERENCES 
 
 SUGGESTIONS FOB USING THE QUESTIONS 
 
 This statement should be read carefully before taking up 
 the questions. 
 
 The purpose of these questions is not merely to review the 
 text, but to promote independent thought and discussion. Re- 
 view questions, appealing merely to memory, are of value only 
 as preliminary to discussion, and can be easily framed by any 
 person of average intelligence. The questions given below de- 
 mand the exercise of individual judgment, as well as knowledge 
 of the text; in a few cases, the text will be found of no aid 
 whatever. The first few questions on each chapter attempt to 
 connect the principal problems with some matter of familiar 
 experience. 
 
 It is not supposed that the average student will be able to 
 answer all these questions satisfactorily, or that all students 
 will agree in their conclusions. It is intended, rather, that 
 students shall come to the class session with questions unan- 
 swered and opinions sometimes in opposition, so that there 
 may be a real basis for discussion. It has been thought 
 worth while to include a few problems on which even great 
 thinkers have not yet come to agreement. 
 
 Some of these questions may be specially indicated by the 
 leader for discussion at the following session. In no case will 
 it be advisable to try to cover the entire list. Concentration 
 on a few well-adapted questions is better than a hurried re- 
 view of all. Circumstances vrill determine the selection for each 
 class. For some, the main value of the questions will be to 
 suggest others that are better. An asterisk indicates ques- 
 tions that will hardly be appreciated without discussion. 
 
 In working out the questions the free use of pencil and 
 paper is recommended. Ideas which are the result of reflec- 
 tion should be jotted down, and pertinent passages in the 
 text once more consulted for further light. The mere attempt 
 to formulate usually helps to stir up new ideas that would 
 not otherwise arise. All this tends to give an appetite for 
 the class session. 
 
 223 
 
224 INDIA AWAKENING 
 
 QUESTIONS ON CHAPTER I 
 Aim: To Appreciate the Social Needs of India 
 
 1. Name the various qualities which render persons unde- 
 sirable as immigrants. 
 
 2. In what does the danger consist in the unrestricted 
 admission of immigrants? 
 
 3. What qualities have the masses of the people in India 
 that would render them undesirable immigrants? 
 
 4.* To what extent would the present agencies in this coun- 
 try be adequate to deal with the population of India 
 
 if it should suddenly immigrate here? 
 5.* How do our resources compare with those of India for 
 
 uplifting the masses? 
 6.* List in order of their relative importance the agencies, 
 
 physical, economic, social, and religious, which bind ua 
 
 together as a nation. 
 7.* How many of these agencies are altogether or in great 
 
 part lacking in India? 
 8.* Judging from what you know of race problems, what 
 
 recommendations would you make for dealing with the 
 
 race problems of India? 
 9. Name several ways in which the presence of such a 
 
 variety of languages complicates the question of social 
 
 uplift. 
 10.* Name several educational recommendations you would 
 
 make, in view of the prevailing illiteracy. 
 11.* To what extent is custom a necessity for society? 
 
 12. Name what you consider necessary customs in your own 
 community. 
 
 13. To what extent are parents justified in requiring their 
 children to conform to the customs of society? 
 
 14.* When does custom become an evil? 
 
 15. What principles would you lay down in teaching chil- 
 dren to violate custom? 
 
 16. To what extent should the freedom of any individual 
 from restraint depend upon his intelligence and mo- 
 rality? 
 
 17. How can those with undeveloped intelligence and moral- 
 ity best be controlled? 
 
 18.* What are the principal evils of caste? 
 
 19. To what extent is caste a result of the undeveloped 
 intelligence and morality of the masses of India? 
 
 20. To what extent is it a cause? 
 
QUESTIONS AND EEFERENCES 225 
 
 21.* If caste could be utterly abolished by law to-day, do 
 you think such a law should be passed? Give reasons 
 for your view. 
 
 22. Would it be an advantage or a disadvantage to have 
 caste destroyed by mere growth of self-interest and 
 personal ambition? 
 
 23. In what ways does caste interfere vyith economic prog- 
 ress? 
 
 24. In what ways would our present industrial competitive 
 system be an advantage or a disadvantage to India? 
 
 25.* Why is not liberty and equality suflScient without fra- 
 ternity ? 
 
 26. In what ways does the caste system differ from your 
 idea of true fraternity? 
 
 27.* What is the message of Christianity to a community 
 where individuality is not sufficiently developed? 
 
 88. Quote passages of Scripture which illustrate this mes- 
 sage. 
 
 29.* What is the message of Christianity to a people whose 
 liberty is developed at the expense of fraternity? 
 
 80. Quote passages of Scripture to illustrate this message. 
 
 31. Why will Christianity be the only satisfactory solution 
 of caste? 
 
 32. How would you present Christianity to a member of a 
 lower caste in order to make it attractive? 
 
 33. How would you present Christianity to a member of a 
 higher caste? 
 
 EEFEEENCES FOR ADVANCED STUDY 
 CHAPTER I 
 JAfe of the People. 
 
 Beach, India and Christian Opportunity, HI. 
 Compton, Indian Life in Town and Country, III, X. 
 Datta, The Desire of India, II. 
 Eraser, Among Indian Rajahs and Ryots, VII. 
 Jones, India's Problem: Krishna or Christ, I. 
 Townsend, Asia and Europe, passim. 
 
 Home Life. 
 
 Compton, Indian Life in Town and Country, IX. 
 Jones, India, Its Life and Thought, IX. 
 
 Moral Tone. 
 
 Wilkins, Modern Hinduism, Part VI. 
 *'The Moral Tone of India,'' The East and the West, 
 April, 1903. 
 
226 INDIA AWAKENING 
 
 ''Tendencies of Hinduism/' The East and the West, Oc- 
 tober, 1904. 
 
 Economic Conditions. 
 
 Chirol, Indian Unrest, XXII, XXIII. • 
 
 Denning, Mosaics from India, XI. 
 
 Eraser, Among Indian Bajahs and Byots, XIV, XV. 
 
 Caste, 
 
 Compton, Indian Life in Town and Country, II. 
 
 Denning, Mosaics from India, XV, XVI. 
 
 Jones, India, Its Life and Thought, IV, V. 
 
 Lyall, Asiatic Studies, Eirst Series, VI (Eormation of 
 
 caste). 
 Mylne, Missions to Hindus, Part I, chs. I, IV- VII (Ee- 
 
 lation to character). 
 Eichter, History of Protestant Missions in India, pp. 
 
 17-23, 255-262. 
 Wilkins, Modern Hinduism, Part III. 
 Williams, Brahmanism and Hinduism, XVIII. 
 
 QUESTIONS ON CHAPTEE II 
 Aim : To Appreciate the Eeligious Needs of Hinduism. 
 
 1. In what ways do you think the religiousness of Hindus 
 would be a help to the Christian missionary, and in 
 what ways a hindrance? 
 
 2. What things in Hinduism indicate a desire for a divine 
 unity ? 
 
 3. What things show a desire for salvation? 
 
 4. How does karma show a distinction between good and 
 evil? 
 
 5. What things show the spiritual side of Hinduism? 
 
 6. What things show a desire for a personal God? 
 
 7.* How does the Hindu idea of the unity of God differ 
 from the Christian idea? 
 
 8.* How does the idea of salvation differ from the Chris- 
 tian idea? 
 
 9. In what ways do the practical standards of good and 
 
 evil differ? « 
 
 10.* How does Hindu spirituality differ from Christian spir- 
 ituality? 
 11. In what ways do the Hindu personal gods differ from 
 the God and Eather of our Lord Jesus Christ? 
 
QUESTIONS AND EEFERENCES 227 
 
 12. What elements of the Christian message would you 
 most emphasize in dealing with an animist? Nam© 
 Scripture passages that you think would be useful. 
 
 13. What elements would you most emphasize in dealing 
 with a Hindu ritualist? What Scripture passages would 
 you quote? 
 
 14. What are the best aspects of a belief in pantheism? 
 
 15. What would be the practical effects of a denial of sepa- 
 rate human personalities? 
 
 16.* What is the difference between the Hindu denial of 
 separate personality and Christian self-denial? 
 
 17.* How would pantheism affect tka sense of one's rela- 
 tionship to God? 
 
 18. What will be the influence of a God who requires de- 
 votion but is indifferent to good and evil? 
 
 19.* In what ways does the Christian belief in the transi- 
 toriness of this world differ from maya? 
 
 20.* Where is the good and evil of the doctrine of karma f 
 
 21. What perversions of Christian belief have you known 
 that approach those of pantheism? 
 
 22. What should be the attitude of the missionary toward 
 the reform movement of Hinduism? 
 
 23.* Sum up the main blessings of Christian belief which 
 Hinduism lacks, 
 
 24.* How much effort is it worth that over 200,000,000 per- 
 sons should share these blessings with you? 
 
 REFERENCES FOR ADVANCBI> STUDY 
 
 CHAPTER II 
 General Sketches. 
 
 Beach, India and Christian Opportunity, IV. 
 
 Datta, The Desire of India, III. 
 
 Richter, History of Protestant Missions in India, IV, 
 
 Lower Side and Popular Worship. 
 
 Jones, India, Its Life and Thought, VII. 
 Lyall, Asiatic Studies, First Series, I, III. 
 Williams, Brahmanism and Hinduism, VIII-XVIL 
 
 Leading Ideas of Hinduism. 
 
 Hume, Missions from the Modern Viewpoint, II, V. 
 Jones, India, Its Life and Thought, VI, VIII. 
 Jones, India's Problem: Krishna or Christ, IIL 
 Lucas, Christ for India, III. 
 Lucas, The Empire of Christ, III, IV. 
 
228 INDIA AWAKENING 
 
 Morrison, New Ideas in India, XVII-XX. 
 Slater, Higher Hinduism in Relation to Oiiristianity, pas- 
 sim. 
 Eeport of Edinburgh Missionary Conference, Vol. IV, ch. 
 
 VI. 
 ** Hindu Eeligious Ideals,'* The East and the West, April, 
 
 1904. 
 ''Tendencies of Modern Hinduism,'' The East and the 
 
 West, April, 1905. 
 "Transmigration," The East and the West, July, 1906. 
 "Paganism, Hinduism, and Christianity in India," The 
 
 East and the West, October, 1906. 
 "Missions and Modern Hinduism," The East and the 
 
 West, January, 1907. 
 "Is Hinduism Conducive to Unworldliness ? " The East 
 
 and the West, April, 1907. 
 "Thoughts on Transmigration," The East and the West, 
 
 January, 1911. 
 "Is Hinduism Pantheistic?" The East and the West, 
 
 April, 1911. 
 
 'Sectarian EinduisTn. 
 
 Wilkins, Modern Hinduism, Part 11. 
 Williams, Brahmanism and Hinduism, III- VII. 
 "Two Cults of Popular Hinduism," The East and the 
 West, April, 1911. 
 
 Influence of Christianity and Its Presentation. 
 Montgomery, Mankind and the Church, VI. 
 Morrison, New Ideas in India, XIII-XV. 
 Robinson, The Interpretation of Christ to Non-Christian 
 
 Races, II. 
 Report of Edinburgh Missionary Conference, Vol. IV^ pp. 
 
 244-267. 
 "Attitude of Educated Hindus toward Christianity," The 
 
 East and the West, July, 1903. 
 "Presentation of Christ to the Hindus," The East and 
 
 the West, July, 1910. 
 Translation of the Bhagavad Gita, in Temple Classics, 
 
 Dutton & Co., 45 cents. 
 
 QUESTIONS ON CHAPTER III 
 
 IA.IM: To Appreciate the Problems of the Present Na- 
 tional Awakening 
 
 1.* What are the rarious bonds that have been most effec- 
 tive in uniting nations politically? 
 
QUESTIONS AND BEFERENCES 229 
 
 2. Which of these bonds have been most effective in unit- 
 ing different races and languages into a nation? 
 
 3.* Is it easier or harder to control masses with diverse 
 interests after they have received some education? 
 
 4. What is the effect upon the masses of training them 
 for economic competition? 
 
 5. What is it that causes young people in their teens to 
 desire greater freedom from parental restraint? 
 
 6. Do such young people usually govern themselves as 
 wisely as their parents could govern them? 
 
 7. In this demand for independence of itself a hopeful 
 or a sinister indication? 
 
 8. What do you consider the wise attitude for a parent 
 to take toward this demand? 
 
 9. What extremes of attitude in either direction do you 
 consider to be unwise? 
 
 10. How does this bear upon the present desire for greater 
 independence in India? 
 
 11. How much of the Indian desire for self-government 
 do you consider to be legitimate and wise? 
 
 12.* What conditions must people fulfil in order to govern 
 
 themselves successfully? 
 13.* By what means do you think these conditions could be 
 
 best secured in India? 
 14. Has Christianity any right to concern itself with such 
 
 matters as self-government? 
 15.* Can you quote any Scripture passages to show that 
 
 Christianity must concern itself with the welfare of 
 
 society as a whole? 
 
 16. What mistake did the Christian Church make at the 
 time of the French Revolution? 
 
 17. With how much of the present desires of India has the 
 Christian Church a right to express sympathy? 
 
 18. In what ways do you think this sympathy can best be 
 expressed? 
 
 19.* What will be the probable result if the Church remains 
 indifferent or hostile to these desires? 
 
 20. What would be the effect upon any Church in this coun- 
 try if it should be indifferent or hostile to the legitimate 
 political ideals of the nation? 
 
 21. In what ways is Christianity much more in line with 
 India's present political ideals than are her old re- 
 ligions ? 
 
 22. In what ways can the Christian Church help in India's 
 industrial devel opment ? 
 
 23. How can it help in social reform? 
 
230 INDIA AWAKENING 
 
 24. In what ways can Christian education take advantage 
 of the present unrest in India? 
 
 25. Name a number of precautions that you would, take in 
 urging reform in order to avoid antagonizing national 
 feeling. 
 
 26. What would be the danger of neglecting these precau- 
 tions? 
 
 27.* What would be the principal dangers if Christianity 
 
 fails to improve the present situation? 
 28.* What are the principal possibilities if Christianity 
 
 makes the most of the situation? 
 
 EEFEEENCES FOR ADVANCED STUDY 
 CHAPTER III 
 
 The Present Awakening and Unrest. 
 
 Andrews, North India, XI. 
 
 Chirol, Indian Unrest, passim. 
 
 Eraser, Among Indian Eajahs and Ryots, XX-XXIII. 
 
 Jones, India: Its Life and Thought, I. 
 
 Morrison, New Ideas in India, I-IV, VII-VIII. 
 
 Townsend, Asia and Europe, '* Influence of Europe on 
 Asia," ''Will England Retain India?", etc. 
 
 ** Effect of the Japanese Victories Upon India," The 
 East and the West, October, 1905. 
 
 *< Situation in the East," The East and the West, Octo- 
 ber, 1907. 
 
 ** Unrest in India," The East and the West, January, 
 1908. 
 
 *' Christian Missions and Social Reform in India," The 
 East and the West, October, 1910. 
 
 **The New Movement in India and the Old Gospel," The 
 East and the West, January, 1911. 
 
 Beflex Beligious Movements. 
 
 Jones, India, Its Life and Thought, XIII. 
 
 Richter, History of Protestant Missions in India, VI. 
 
 Government Policy of Neutrality. 
 
 Lyall, Asiatic Studies, First Series, VIII. 
 
QUESTIONS AND EEPERENCES 231 
 
 QUESTIONS ON CHAPTER IV 
 
 Aim: To Appreciate the Present Opportunity Among the 
 Low Castes in India 
 
 1. How would you impress upon a young person the im- 
 portance of avoiding evil companions? 
 
 2. Why is it important that unclean literature and pictures 
 should be suppressed by law? 
 
 3. Is it justifiable to suppress by law other social condi- 
 tions that may lead young people astray? 
 
 4. How important do you consider it to provide wholesome 
 social recreation for young people who would not other- 
 wise have it? 
 
 5.* What is the relative duty of the Church to the indi- 
 vidual and to the surroundings in which he lives? 
 
 6.* Has Christianity any message for whole communities 
 as well as for individuals? 
 
 7. How important do you consider it to be to remove 
 demoralizing surroundings from children and young 
 people for whom you are responsible? 
 
 8. Should not the grace of God be sufficient to enable any 
 Christian to overcome his surroundings, however evil I 
 
 9.* Will as strong types of Christian character develop in 
 communities where all profess Christianity as in those 
 in which there is hostility? 
 
 10. In which of these two types of communities in this 
 country would you prefer to have your children live? 
 
 11. Is there likely to be any depth of personal convictions 
 among those who become Christians in a mass move- 
 ment? 
 
 12. Would you encourage a young person to join the 
 Church in this country who indicated no depth of per- 
 sonal convictions? 
 
 13.* Is there any reason why standards of admission to the 
 Church should differ in this country and in India? 
 
 14. Give the argument for low standards of admission for 
 an Indian mass movement. 
 
 15. Give the arguments for making standards of admission 
 strict. 
 
 16. What were the standards which Christ laid down for 
 those who wish to become his disciples? 
 
 17. Give examples of strict testing on his part. 
 
 18. How do you reconcile this with his welcome to all who 
 are heavy laden? 
 
232 INDIA AWAKENING 
 
 19.* Give rules for dealing with a mass movement that 
 promise to avoid the dangers on both sides. 
 
 20.* Would you attempt to change the social customs of 
 those involved in a mass movement as much or as little 
 as possible? Give reasons for your view. 
 
 21. How would you endeavor to develop a strong and self- 
 sacrificing type of Christian character among members 
 of a mass movement? 
 
 22.* How would you take advantage of opportunities offered 
 by a mass movement that are not offered in cases of 
 individual conversion? 
 
 23.* Sum up in the strongest possible way the responsibility 
 laid upon the Christian Church by the present 
 movements in India. 
 
 EEFEEENCES FOR ADVANCED STUDY 
 
 CHAPTER IV 
 
 Mass Movements. 
 
 Lucas, The Empire of Christ, V. 
 
 "Christian Village Settlements in the Punjab,'' The East 
 and the West, January, 1905. 
 
 "Mass Movements on the Mission Field," The East and 
 the West, January, 1906. 
 
 "Paganism, Hinduism, and Christianity in India," The 
 East and the West, October, 1906. 
 
 * * Progress of Christianity in India and Mission Strategy, ' ' 
 The East and the West, January, 1907. 
 
 "Influence of the Conversion of Outcastes, " The East 
 and the West, October, 1910, p. 462. 
 
 "Phases of Mass Movements in India," Missionary Re- 
 view of the World, July, 1908. 
 
 QUESTIONS ON CHAPTER V 
 
 Aim: To Appreciate the Impoetance of Work Among the 
 Students in India 
 
 1. Give several reasons why the period of student life in 
 this country is a dangerous one. 
 
 2. Give several reasons why it is a hopeful one. 
 
 3. What general lines should be followed to avoid the 
 dangers and develop the best possibilities of this 
 period? 
 
QUESTIONS AND EEFEEENCES 233 
 
 4. What is the relative importance of the home, the school, 
 and the church in developing Christian character in our 
 students? 
 
 5.* Compare the contribution of the Hindu home and re- 
 ligion with that of the Christian home and church in 
 the formation of character. 
 
 6. How do the Hindu home and religion compare with 
 the Indian school as furnishing opportunities for con- 
 tact with young people? 
 
 7.* How much stronger appeal for Christian influences do 
 you consider is made by the college in India than by 
 one in this country? 
 
 8. In what ways is the student field the most strategic in 
 India as far as the period of life is concerned? 
 
 9. How does the student compare with other periods of 
 life in the opportunity which it offers for counteracting 
 evil home influences? 
 
 10. How does it compare with other periods as to intellec- 
 tual accessibility? 
 
 11. How does it compare in its freedom from the influences 
 of Hindu social life? 
 
 12. What advantages as to points of contact have we with 
 students in India as compared with ignorant villagers, 
 women, and uneducated adults? 
 
 13. In what ways does the Indian student convert promise 
 greater usefulness than converts drawn from other 
 classes? 
 
 14. What conditions in Indian society, past and present, 
 give the educated class a special influence? 
 
 15.* Give reasons for the importance of each of the three 
 great aims of Christian education in India. 
 
 16. Name methods that you think should be adopted in 
 order to realize the first aim. 
 
 17. Name methods that you think should be adopted in or- 
 der to realize the second aim. 
 
 18. Name methods that you think should be adopted in 
 order to realize the third aim. 
 
 19.* What are the characteristic advantages of the educa- 
 tional over other forms of missionary work? 
 
 20. Would the maintenance of a Christian school be justi- 
 fied if the reports for a series of years showed no stu- 
 dent conversions? 
 
 21. Would the maintenance of a Christian school be justi- 
 fied where only a small proportion of the students were 
 Christians and no conversions resulted? 
 
 22. What are the respective arguments for maintaining 
 
234 INDIA AWAKENING 
 
 Christian colleges as opposed to dormitories under Chris- 
 tian influences in government colleges? 
 23.* Sum up the claims of work for Indian students on 
 those who have life, or money, or prayer to invest. 
 
 REFERENCES FOR ADVANCED STUDY 
 
 CHAPTER V 
 
 Education in India. 
 
 Alston, Education and Citizenship in India. 
 
 Chirol, Indian Unrest, XVII-XXI. 
 
 Fraser, Among Indian Rajahs and Ryots, XVIII. 
 
 Miller, Unrest and Education in India. (Reply to pre- 
 ceding.) 
 
 Report of Edinburgh Missionary Conference, Vol. Ill, ch. 
 n, pp. 256-266. 
 
 Report of Madras Decennial Conference of 1902, pp. 83-96. 
 
 *' Mission Work Among the Educated Classes in India,'' 
 The East and the West, January, 1907. 
 
 *' Effect of Educational Work by Missionaries," The 
 East and the West, October, 1907. 
 
 ''Education in India," The East and the West, Janu- 
 ary, 1908. 
 
 *' Mission Hostels in India," The East and the West, 
 July, 1908. 
 
 ' ' School Life in Kashmir, ' ' The East and the West, April, 
 1909. 
 
 ' ' Unspiritual Work," The East and the West, October, 
 1910. 
 
 ''Religious Training in Indian Mission Schools," The 
 East and the West, April, 1911. 
 
 QUESTIONS ON CHAPTER VI 
 
 Aim: To Appreciate the Needs and Opportunities of Work 
 FOR Indian Women 
 
 1. Try to think what difference it would make to you if 
 
 you believed that women were inferior to men in the 
 
 sight of God. 
 2.* What benefits does Christianity derive from the position 
 
 it gives to woman? 
 3. Sum up the evils that would result in the home from 
 
 the ignorance and seclusion of woman. 
 
QUESTIONS AND EEFEEENCES 235 
 
 4. Sum up the evils resulting in public life from the ignor- 
 ance and seclusion of woman. 
 
 5.* Sum up the main contributions of educated Christian 
 women to Christian society, 
 
 6. What are the main evils resulting among women in thia 
 country from liberty without education? 
 
 7.* What are the main evils resulting among women in 
 this country from liberty and education without Chris- 
 tian character? 
 
 8. What would you think would be the result in India if 
 the social restraints of Hinduism were removed without 
 education? 
 
 9. In what ways would the situation be similar to that in 
 the United States after the Emancipation Proclama- 
 tion? 
 
 10. What do you think would be the result in India if 
 women were given liberty and education without Chris- 
 tian character? 
 
 11. If Christian character is an essential for women in 
 India, how are they to obtain it? 
 
 12. What is the relative likelihood that a non-Christian 
 woman in India will obtain an education as compared 
 with an Indian Christian woman? 
 
 13. What hope does there seem to you to be in Hinduism 
 for social reforms apart from the direct or indirect 
 influences of Christianity? 
 
 13.* Even if social reforms would probably come about with- 
 out the aid of Christianity, why can the Church not 
 afford to be silent on the subject? 
 
 14. What is the need for Christianity of those Hindu women 
 who obtain neither education nor social liberty? 
 
 15.* In what ways should the education of a woman in 
 India differ from that of a woman in this country? 
 
 16. Try to imagine yourself living for a month under the 
 conditions of the zenana woman in India. 
 
 17. What are the principal evils of child marriage? 
 
 18. Why is religion directly responsible for the evils of 
 Hindu widowhood? 
 
 19. Sum up the ways in which its treatment of woman in- 
 dicates the moral perversity of Hinduism. 
 
 20. Why have the attempts of native reformers achieved 
 so little? 
 
 21.* Prepare an answer for the indifferent Christian who 
 asserts that ''their religions are good enough for 
 them." 
 
236 INDIA AWAKENING 
 
 EEFEEENCES FOR ADVANCED STUDY 
 
 CHAPTEE VI 
 
 Position of Women in India and Worlc for Them. 
 
 Compton, Indian Life in Town and Country, VII-VIII. 
 
 Denning, Mosaics from India, V-VI, VIII-X. 
 
 Dyer, Pandita Eamabai. 
 
 Eraser, Among Indian Eajahs and Eyots, VHI. 
 
 Fuller, Wrongs of Indian Womanhood. 
 
 Hopkins, Within the Purdah. 
 
 Eamabai, The High Caste Hindu Women. 
 
 Wilkins, Modern Hinduism, Part V. 
 
 Eeport of Madras Decennial Conference, pp. 97-118. 
 
 *^ Indian Women and Indian Nationalism," The East 
 
 and the West, July, 1910. 
 ** Women's Education in India,'' The East and the West, 
 
 October, 1910. 
 ** Female Education in North India/' The East and the 
 
 West, January, 1911. 
 
 QUESTIONS ON CHAPTEE VII 
 
 [Aim: To Appreciate the Share op the Home Church in 
 THE Missionary's Problems of India 
 
 1.* Give several reasons why the Native Church is the key 
 
 to the situation in India. 
 2. What should be the general policy of the missionary 
 
 toward the Native Church? 
 3.* Try to estimate the extent of the task confronting the 
 
 Christian Church in India as compared to that of the 
 
 Church in this country. 
 4.* What reasons are there for expecting that the rate of 
 
 progress of Christianity will be greater in the future 
 
 than in the past? 
 5.* What are the principal dangers that may cause a check 
 
 in the rate of progress? 
 
 6. At the present rate of increase, how large will the 
 Protestant community in India be at the end of fifty 
 years! 
 
 7. How many Christians would there be in your city, town, 
 or village, if they were in the same proportion as Chris- 
 tians in India? 
 
QUESTIONS AND EEFERENCES 237 
 
 8. How many would there be in your State or Province 
 under the same conditions? 
 
 9. What seems to you to be the ultimate ideal for the 
 Native Church as to self-government? 
 
 10. What conditions would you consider necessary for the 
 realization of this ideal? 
 
 11. What are the dangers of putting this ideal into opera- 
 tion too early? 
 
 12. What are the dangers of deferring it until too late? 
 
 13. How is this matter complicated by the training and 
 temperament of the average Westerner as compared 
 with that of the average Indian? 
 
 14. What seems to you to be the ultimate ideal for the In- 
 dian Church as to self-support in a country as poor as 
 India? 
 
 15.* What are the advantages of the free use of mission 
 
 funds? 
 16.* What are the dangers of this policy? 
 
 17. In what lines is the investment of mission funds quite 
 justifiable? 
 
 18. In what lines should any investment of mission funds 
 be avoided or reduced to a minimum? 
 
 19.* What are the arguments for ample salaries for Indian 
 
 evangelists ? 
 20.* What are the arguments for small salaries? 
 
 21. What would you consider the arguments for and 
 against missionary interference in the case of the op- 
 pressed Christian mentioned on page 178? 
 
 22. What problems are there in missionary work in India 
 that seem to you could be solved by more money? 
 
 23. What problems are there that you think could be solved 
 by more workers? 
 
 24. What problems are there that you think could be solved 
 only by more prayer? 
 
 25.* What is the responsibility of the Home Church for fel- 
 lowship with the missionary in his discouragements? 
 
 REFERENCES FOR ADVANCED STUDY 
 
 CHAPTER VII 
 
 Missionary Methods and Problems. 
 
 Beach, India and Christian Opportunity, VTI. 
 
 Datta, The Desire of India, VI. 
 
 Jones, India's Problem: Krishna or Christ, IX. 
 
238 INDIA AWAKENING 
 
 Speer, Christianity and the Nations, II. 
 
 ''Need of Community Missions in India," The East and 
 
 the West, October, 1909. 
 * ' Cooperation for the Promotion of Unity, ' ' The East and 
 
 the West; October, 1910. 
 
 The Native Church. 
 
 Datta, The Desire of India, VII. 
 
 Eichter, History of Protestant Missions in India, pp. 409- 
 
 436. 
 Speer, Christianity and the Nations, III. 
 Report of Edinburgh Missionary Conference, Vol. II. 
 Eeport of the Madras Decennial Conference, pp. 17-61. 
 
 QUESTIONS ON CHAPTEE VIII 
 
 Aim: To Appeeciate Our Eesponsibility in View of the 
 Need and the Power of the Gospel to Meet It. 
 
 1. For what reasons is the Church in this country responsi- 
 ble for foreign missions? 
 
 2.* In what ways is the responsibility of the present gener- 
 ation greater than that of any that has preceded it? 
 
 3. For what contributions in particular are we responsible 
 in carrying on the foreign missionary enterprise? 
 
 4. Which of these contributions is your own community 
 most backward in supplying for the work? 
 
 5.* What are the obstacles, in your opinion, which most 
 hinder us from discharging our responsibility to foreign 
 missions? 
 
 6. Try to think out some practical plans by which some 
 of these hindrances might be removed. 
 
 7. In what ways does India seem to you to have a special 
 claim upon the efforts of the Christian Church? 
 
 8. Sum up as forcibly as you can the claim constituted by 
 India's vastness; by the number of her villages. 
 
 9. Sum up the claim presented by the caste problem. 
 
 10. Sum up the claim of her religions and religiousness. 
 
 11. Sum up the claim of the present unrest and awakening. 
 
 12. Sum up the claim of the mass movements. 
 
 13. Sum up the claim of the students of India. 
 
 14. Sum up the claim of the women of India. 
 
 15. Sum up the claim of the present needs of the Native 
 Church. 
 
 16. Sum up the claim of the unoccupied sections of the 
 country. 
 
QUESTIONS AND EEFEEENCES 239 
 
 17. Sum up the claim involved in the demonstrated power 
 of the gospel to meet the needs of India. 
 
 18. Why can we not transfer all further responsibility for 
 the evangelization of India to Great Britain? 
 
 19 Is our responsibility for foreign missionary effort lim- 
 ited to those nations over which we have political juris- 
 diction? 
 
 20. Would this transference diminish our responsibility for 
 the evangelization of the world as a whole? 
 
 21. Is Great Britain proportionately behind this country 
 in her response to foreign missionary obligations? 
 
 22. Ought we to erpect Great Britain greatly to increase 
 her foreign missionary activities without increasing our 
 own at the same time? 
 
 23. What advantage would there be in transferring the 
 long-established work of American missions in India to 
 Great Britain? 
 
 24. Would this plan not involve the assumption by America 
 of missions now operated by Great Britain in other parts 
 of the world? 
 
 25.* From the standpoint of need and usefulness, how does 
 the work of the foreign missionary seem to you to com- 
 pare with that of other persons? 
 
 26.* Make as strong a statement as you can for the need 
 of missionary volunteers for India. 
 
 27.* Make as strong a statement as you can for the need of 
 increased financial support for the work in India. 
 
 28.* Make as strong a statement as you can for the need of 
 more earnest prayer and service at home for India. 
 
 EEFEEENCES FOE ADVANCED STUDY 
 
 CHAPTEE VIII 
 
 The OutlooTc. 
 
 Beach, India and Christian Opportunity, VIII. 
 
 Datta, The Desire of India, VIII. 
 
 Jones, India's Problem: Krishna or Christ, X, XI. 
 
 Eeport of Edinburgh Conference, Vol. I, pp. 135-162. 
 
 * ^ Interpreting Christ to India,'' The East and the West, 
 
 April, 1908. 
 Eeport of the Madras Decennial Conference, pp. 62-82, 
 
 202-207. 
 
APPENDIXES 
 
 APPENDIX A 
 
 Area and Population of British Provinces and Native States, 190Z 
 
 Province, State, or Aghnct 
 Provinces 
 
 1. Ajmer-Merwara 
 
 2. Andamans and Nioobars 
 
 3. Assam 
 
 4. Baluchistan (Diairicis and Administered 
 
 Territories) 
 
 5. Bengal 
 
 6. Berar 
 
 7. Bombay (Presidency) 
 
 Bombay 
 
 Sind 
 
 Aden 
 
 8. Burma 
 
 9. Central Provinces 
 
 10. Coorg 
 
 11. Madras 
 
 12. North-West Frontier Province 
 
 13. Punjab 
 
 14. United Provinces of Agra and Oudh 
 
 Agra 
 
 Oudh 
 
 Total British Territory 
 
 States and Agencies 
 
 15. Baluchistan (Agency) 
 
 16. Baroda State 
 
 17. Bengal States 
 
 IS. Bombay States 
 
 19. Central India Agency 
 
 Gwalior State 
 
 20. Central Provinces States 
 
 21. Hyderabad State 
 
 22. Kashmir State 
 
 23. Madras State 
 
 Cochin State 
 
 Tra'-ancore State 
 
 24. Mysore State 
 
 25. Punjab States 
 
 26. Rajputana Agency 
 
 27. United Provinces States 
 
 Total Native States 
 
 Grand Total India 
 
 241 
 
 Area in 
 Square Miles 
 
 2,711 
 
 3,143 
 
 56,243 
 
 45,804 
 151,185 
 
 17,710 
 123.064 
 
 75.918 
 
 47,066 
 
 80 
 
 236,738 
 
 86,459 
 
 1,582 
 
 141,726 
 16,466 
 97,209 
 
 107,164 
 83,198 
 28,966 
 
 Population 
 
 476,912 
 
 24,649 
 
 6,126,343 
 
 308.246 
 74.744,866 
 
 2,754,016 
 18,559,561 
 15,304,677 
 
 S,S10,910 
 
 43,974 
 
 10,490,624 
 
 9,876,646 
 
 180,607 
 
 38,209,436 
 
 2,125,480 
 20,330,339 
 47,691,782 
 34,858,705 
 12,833,077 
 
 1,087,204 
 
 231.899,507 
 
 86.511 
 
 502.500 
 
 8.099 
 
 1.952,092 
 
 38.652 
 
 3.748.544 
 
 65,761 
 
 6.908,648 
 
 78,772 
 
 8.628,781 
 
 
 2,933,001 
 
 29,435 
 
 1,996.383 
 
 82,698 
 
 11,141,142 
 
 80,900 
 
 2,905.578 
 
 •9,969 
 
 4.1S8.086 
 
 
 812,025 
 
 
 2,952,157 
 
 29,444 
 
 5.539.399 
 
 36.532 
 
 4.424,398 
 
 127.541 
 
 9,723,301 
 
 5,079 
 
 802.097 
 
 679,393 
 
 62.461.549 
 
 1.766,597 294,361.056 
 
242 
 
 APPENDIX B 
 
 APPENDIX B 
 Distribution of Christians by Race and Denomination 
 
 Denomination 
 
 European 
 
 and 
 
 Allied Races 
 
 Eurasians 
 
 Natives 
 
 Total 
 
 
 Males 
 
 Fem. 
 
 Males 
 
 Fem. 
 
 Males 
 
 Fem. 
 
 1901 
 
 Anglican 
 
 Armenian 
 
 Baptist 
 
 81,583 
 
 600 
 
 1,198 
 
 215 
 
 495 
 
 953 
 
 4,494 
 
 7,522 
 
 15 
 
 23,635 
 
 2 
 54 
 
 1,830 
 
 30,181 
 
 385 
 
 910 
 
 206 
 
 90 
 
 447 
 
 1,504 
 
 2,171 
 
 15 
 
 10,329 
 
 3 
 
 1 
 46 
 
 793 
 
 18,049 
 
 30 
 
 993 
 
 62 
 
 27 
 
 152 
 
 1,060 
 
 715 
 
 3 
 
 23,156 
 
 "*6 
 688 
 
 17,732 
 
 22 
 
 1,024 
 
 78 
 4 
 
 135 
 
 1,360 
 
 724 
 
 1 
 
 22,541 
 
 681 
 
 154,544 
 
 8 
 
 110,180 
 
 19,113 
 
 25 
 
 77,111 
 35,759 
 21,602 
 731 
 560,168 
 163,607 
 
 126,593 
 9,766 
 
 64,953 
 
 151,373 
 
 8 
 
 106,735 
 
 18,200 
 
 15 
 
 76.657 
 
 32,730 
 
 21,197 
 
 544 
 
 562,340 
 
 158,976 
 
 122,144 
 9,081 
 
 60,153 
 
 1453,462 
 
 1,053 
 
 221,040 
 
 Congregationalist 
 Greek 
 
 37,874 
 656 
 
 Lutheran and Al- 
 lied Denomina- 
 tions 
 
 155,455 
 
 Methodist 
 
 Presbyterian 
 
 76,907 
 
 53,931 
 
 1,309 
 
 Roman Catholic . 
 
 Romo-Syrian .... 
 
 Sjrrian (Jacobite 
 and others) 
 
 Salvationist 
 
 Other Denomina- 
 tions and those 
 not returned. . . 
 
 1,202,169 
 322,586 
 
 248,741 
 18,960 
 
 129.098 
 
 Total 
 
 122,596 
 
 47,081 
 
 44,941 
 
 44,310 
 
 1,344,160 
 
 1,320,153 
 
 2.923,241 
 
 Including 92,644 who described themselves as Protestants. 
 
APPENDIX C 
 
 243 
 
 APPENDIX C 
 
 Distribution of Population According to Religion and Education, 190X 
 
 MALES 
 Total 
 
 Reliqions Population Illiterate Literate 
 
 Hindu 105,163,432 95,241,156 9,922,276 
 
 Sikh 1,241,543 1,120,023 121,520 
 
 Jain 691,787 366,489 325,298 
 
 Buddhist 4,680,384 2,800,505 1,879,879 
 
 Parsee 48,086 11,743 36,343 
 
 Mohammedan 31,843,565 29,916,414 1,927,151 
 
 Chriatian 1,508,372 1,068,759 439,613 
 
 Animistic 4,254,030 4,220,804 33,226 
 
 Minor and Unspecified 10,907 6,133 4,774 
 
 Total Males 149,442,106 134,752,026 14,690,080 
 
 FEMALES 
 
 Hindu 101,945,436 101,468,049 477,387 
 
 Sikh 950,823 943,708 7,115 
 
 Jain 642,249 630,794 11,455 
 
 Buddhist 4,796,368 4,592,738 203,630 
 
 Parsee 45,883 21,214 24,669 
 
 Mohammedan 29,849,144 29,758,085 91,059 
 
 Christian 1,410,843 1,233,809 177,034 
 
 Animistic 4,321,926 4,319,958 1,968 
 
 Minor and Unspecified 10,128 8.104 2,024 
 
 Total Females 143,972,800 142,976,459 996,341 
 
 Total Population 293,414,906 277,728,485 15,686,421 
 
 Literacy was not recorded in the case of 946,150 persons (509,718 males and 
 436,432 females). 
 
244 APPENDIX D 
 
 APPENDIX D 
 
 Some of the Principal Occupations upon Whicli Persons Depend 
 for a Living 
 
 Agriculture 191,691,731 
 
 General Laborers 16,941,026 
 
 Textile Fabrics and Dress 11,214,158 
 
 Mendicants (non-religioua) 4,222,241 
 
 Leatlier, hides, and horns 3,241,935 
 
 Priests and others engaged in Religion 2,728,812 
 
 Barbers and Shampooers 2,331,598 
 
 Grain and Pulse Dealers 2,264,481 
 
 Shoe, Boot, and Sandal Makers 1,957,291 
 
 Grocers and General Condiment Dealers 1,587,255 
 
 Construction of Buildings 1,579,760 
 
 Sweepers and Scavengers 1,518,422 
 
 Fishermen and Fish Curers 1,280,358 
 
 Fish Dealers 1,269,435 
 
 Bankers and Money Lenders, etc 1,200,998 
 
 Tailors, Milliners, Dressmakers, and Darners 1,142,153 
 
 Vegetable and Fruit Sellers 862,428 
 
 Indefinite and disreputable occupations 737,033 
 
 Sweetmeat Makers and Sellers 603,741 
 
 Actors, Singers, Dancers, Bandmasters, Players, etc 562,055 
 
 Medical Practitioners, Midwives, etc 520,044 
 
 Railway Servants 503,993 
 
 Teachers, Professors, and others engaged in education 497,509 
 
 Butchers and Slaughterers 345,933 
 
 Barristers and others engaged in Law 279,646 
 
APPENDIX E 
 
 245 
 
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248 
 
 APPENDIX G 
 
 APPENDIX G 
 Girls under Instruction Classified According to Race or Creed ^ 
 
 Europeans or Eurasians. . 
 
 Native Christians 
 
 Hindus jBrahmans 
 
 ( non-Brahmans. 
 
 Mohammedans 
 
 Buddhists 
 
 Parsees 
 
 Others 
 
 Total 
 
 14,448 
 
 62,284 
 
 86,694 
 
 297,325 
 
 121,699 
 
 51,745 
 
 6,170 
 
 4,563 
 
 644,928 
 
 » Fifth Quinquennial Review, 1906-7, p. 137. 
 
 APPENDIX H 
 Private Institutions ^ 
 
 Class op In8tittjtion8 
 
 Institutions 
 1906-7 
 
 Pupils 
 1906-7 
 
 Advanced 
 
 2,051 
 
 1,630 
 
 6 
 
 39,193 
 
 
 21.315 
 
 Other Oriental Classes. 
 
 284 
 
 
 
 Total . 
 
 3,687 
 
 10,504 
 
 25.108 
 
 1,893 
 
 60,792 
 
 Elementary 
 
 189,713 
 
 Vornanilar Sfhrtola 
 
 351,043 
 
 
 42,604 
 
 
 
 Total 
 
 37.505 
 
 583.360 
 
 
 
 
 41,192 
 
 644.152 
 
 
 
 I Fifth Quinquennial Review, 1906-7, pp. 164, 166. 
 
APPENDIXES I AND J 249 
 
 APPENDIX I 
 Pupils in Institutions of All Classes by Race or Creed i 
 
 Europeans and Eurasians. 
 
 Native Christians 
 
 Hindus 
 
 Mohammedana 
 
 Buddhist 
 
 Parsees 
 
 Other 
 
 Total 
 
 30,722 
 
 169,067 
 
 3,545,507 
 
 1,172,371 
 
 368,554 
 
 17,019 
 
 85,392 
 
 5,388,632 
 
 » Fifth Quinquennial Review, 1906-7, p. 61. 
 APPENDIX J 
 
 PRAYER AT THE NATIONAL CONGRESS 
 
 **0 most gracious God and Father, by whose divine proTi- 
 dence mankind is ruled and all things are made to work out 
 thy good ends, we thank thee for enabling us, thy unworthy 
 servants, to assemble once more in this great city for this, the 
 twenty-second session of our National Congress. We bless thy 
 holy name that thou didst put into the hearts of our leaders, 
 some of whom have now departed this life, to establish this 
 Congress, and didst grant them wisdom and ability to maintain 
 and develop it in the face of manifold and vast difficulties. 
 We heartily thank thee for the measure of usefulness granted 
 to our Congress in the past, in drawing together in the bonds of 
 friendship, fellowship, and united effort our countrymen, sepa- 
 rated, as they are, by differences of race, creed, language, and 
 social customs. We also render thee most humble and hearty 
 thanks for the marvelous growth of the true spirit of Nation- 
 alism which has recently manifested itself in all parts of our 
 beloved motherland. 
 
 ** We seek thy blessing, O Heavenly Father, oa the pro- 
 ceedings of the present session of our Congress. Give to the 
 President and to all speakers the guidance of thy Holy Spirit, 
 so that nothing may be said or done here that is not in accord- 
 
250 APPENDIX J 
 
 ance with thy holy will. Kemove from us all ill feeling, preju- 
 dice, and uncharitableness, and fill our hearts with a genuine 
 desire for the good of the country and its people, with un- 
 swerving loyalty to our rulers, and with good feelings toward 
 all sections of the inhabitants of this land. Let moderation 
 and earnestness, wisdom and charity, humility and harmony 
 characterize our proceedings at this great gathering. 
 
 '' We implore thy blessing on our Gracious Sovereign and 
 Emperor, King Edward, and on the Royal Family. Enable 
 those that bear rule in this land under His Imperial Majesty 
 to realize their unique responsibilities consequent on their posi- 
 tion which thou hast been pleased to grant them, and help 
 them to fulfil the sacred charge committed to them, so as to 
 glorify thy name, and to benefit our people. More especially 
 at this time we beseech thee, O Lord, to inspire all the mem- 
 bers of the ruling race with true sympathy for the people over 
 whom thou hast placed them as rulers. 
 
 ' ' O merciful God, we seek thy guidance and help in checking 
 and uprooting all the evils which hinder our progress and im- 
 provement as a people. Enable us to make ourselves worthy 
 in every respect of the privileges of self-government and par- 
 ticipation in the administration of the country which we seek 
 and claim. Pardon our many shortcomings, strengthen our 
 infirmities, bless our labors, and bestow on us such a measure 
 •f success as thou thinkest fit. Grant us the spirit of self- 
 effacement, and self-sacrifice, and accept our humble services 
 to the glory of thy holy name, and the good of our beloved 
 motherland. Amen. ' ' 
 
 APPENDIX K 
 
 BIBLIOGRAPHY 
 
 An effort has been made to include in this list the books that 
 will prove most helpful in a study of the text-book. Persons 
 desiring an exhaustive list should consult the Bibliography in 
 Volume VI of the World Missionary Conference of 1910. 
 
APPENDIX K 251 
 
 History 
 
 Hunter, William W. A Brief History of the Indian Peoples. 
 1903. Clarendon Press, N. Y. 90 cents. 
 
 A condensed sketch of Indian history from the earliest 
 times, by one of the highest authorities. It is used in 
 civil service examinations by the British government. 
 
 Frazer, Eobert Watson. British Rule in India. 1897. Put- 
 nam, N. Y. $1.50. 
 
 This book is larger and covers a much shorter period 
 than the preceding, so that it presents a fuller and more 
 satisfactory account of the events treated. In the well- 
 known Story of the Nations series. 
 
 Seeley, J. R. The Expansion of England. 1902. Little, 
 Brown, Boston. $1.75. 
 
 The second part contains a brilliant explanation of the 
 way in which England conquered and holds India. The 
 generalizations have been considered by later historians 
 as somewhat too sweeping. 
 
 Lyall, Alfred. Rise of the British Dominion in India. 1894. 
 John Murray, London. 4s. 6d. 
 
 Less brilliant, but more authoritative and detailed than 
 Seeley. 
 
 General 
 Lyall, Alfred. Asiatic Studies: Religious and Social. 1899. 
 2 Vols., 9s. each. New and cheaper edition. Murray, 
 London. 
 
 Able studies of Indian life and religion; especially valu- 
 able in treating the philosophy of the popular beliefs; by 
 an eminent authority. A reference book for all serious 
 students. 
 CJompton. Indian Life in Town and Country. 1904. Putnam, 
 N. Y. $1.20. 
 
 A very readable account of the life both of the native 
 and of the Anglo-Indian, by an Indian civilian. Mis- 
 sionary work is not treated, but the judgment of things 
 Indian is keen and valuable. 
 
252 APPENDIX K 
 
 Chirol, Valentine. Indian Unrest. 1910. Macmillan, N. Y. 
 $2.00. 
 
 Letters written originally for the London Times, which 
 attracted great attention. The author has had long expe- 
 rience in the East and special facilities for observation. 
 The statements refer mainly to Bengal. 
 
 Fraser, A. H. L. Among Indian Bajahs and Byots. 1910. 
 Lippincott, Philadelphia. $4.00. 
 
 The writer held many positions in the Indian civil 
 service, ending as Lieutenant Governor of Bengal. He has 
 had remarkable opportunity for seeing many sides of In- 
 dian Life. His experiences are simply told, but in ad- 
 mirable spirit. 
 
 Townsend, Meredith. Asia and Europe. 1910. Putnam, N. Y. 
 $1.50. 
 
 Most interesting essays on conditions and movements 
 in the Nearer and Farther East, and the relation of Eu- 
 rope thereto; the outcome of a lifelong study of the rela- 
 tions between these two continents; brilliant, paradoxical, 
 and suggestive. 
 
 Biographical 
 
 Clark, Henry Martyn. Bohert Clark of the Punjab. 1909. 
 Eevell, N. Y. $1.75. 
 
 Biography of one of India's pioneer missionaries; con- 
 tains many characteristic experiences of missionary work 
 among Mohammedans. 
 
 Chamberlain, Jacob. The Kingdom in India. 1908. Eevell, 
 N. Y. $1.50. 
 
 Practically an autobiography of a great missionary vet- 
 eran; vivid descriptions of missionary life and work in 
 India. 
 
 Dyer, Helen S. Pandita Bamalai. 1900. Eevell, N. Y. $1.25. 
 Story of the best-known Indian woman from her child- 
 hood to 1900; intended as a record of answered prayers 
 and fulfilled promises in connection with child widow 
 rescue work and famine relief. 
 
APPENDIX K 253 
 
 Smith, George. The Life of WUliam Carey. 1887. John 
 Murray, London. 16s. 
 
 Smith, George. The Life of Alexander Duff. 1900. Hodder 
 and Stoughton, London. 6g. (Out of print.) 
 
 These two lives — one of the English pioneer, the other 
 of Scotland's most famous educational missionary — are 
 classics. Dr. Duff 's life is condensed from an earlier two- 
 volume edition. 
 
 Smith, George. Henry Martyn: First Modern Missionary to 
 the Mohammedans. 1902. Eevell, N. Y. $1.50. 
 
 Standard life of the most spiritual of early Indian 
 missionaries, one whose life has inspired multitudes, des- 
 pite its occasional morbidness ; gives interesting facts con- 
 cerning early work in Persia. 
 
 Missions 
 
 Crooke, W. Northwestern Provinces of India. 1897. Methuen, 
 
 London. 10s. 6d. 
 
 On account of the limited range of the subject-matter, 
 
 this book finds it possible to give details on many topics 
 
 that are usually found only in very extended works. The 
 
 writer is well posted and discriminating. 
 Fuller, Mrs. Marcus B. The Wrongs of Indian Womanhood. 
 
 1900. Revell, N. Y. $1.25. 
 Perhaps the best book on the subject. Gives many 
 
 illustrations from personal experience and knowledge. A 
 
 stirring book. 
 Beach, Harlan P. India and Christian Opportunity. 1903. 
 
 Student Volunteer Movement, N. Y. 50 cents. 
 
 A miniature encyclopedia on India from the missionary 
 
 standpoint; a remarkable piece of condensation. Omits 
 
 few subjects of importance and consequently treats th« 
 
 others briefly. 
 Lucas, Bernard. The Empire of Christ. 1907. Macmillan, 
 
 N. Y. 80 cents. 
 
 A brilliant and suggestive book which has provoked 
 
254 APPENDIX K 
 
 dissent from many. Emphasizes the leavening of Indian 
 society rather than the gaining of individual converts. 
 A book which every student of Indian missions should 
 read. 
 
 Mrs. Armstrong-Hopkins. Within the Purdah, 1898. Eaton 
 & Mains, N. Y. $1.25. 
 
 The experiences of a woman physician who had some 
 unusual opportunities for observation. Some of the inci- 
 dents are very vivid. 
 
 Jones, John P. India's Problem: Krishna or Christ. Eevell, 
 N. Y. $1.50. 
 
 The field and problems of mission work in India pre- 
 sented by a sane and strong missionary writer. One of the 
 best books for an introduction to missionary work. 
 
 Jones, John P. India: Its Life and Thought. 1908. Mac- 
 millan, N. Y. $2.50. 
 
 Studies in Indian religion and life by a missionary with 
 long experience. Caste, home life, leading ideas of Hin- 
 duism, and the influence of Christianity are treated. 
 
 Morrison, John, New Ideas in India. 1907. Macmillan, N. Y. 
 $1.60. 
 
 Lectures delivered in Scotland in 1904-5. They present 
 the new ideas that are arising in India and discuss the 
 outlook for Christianity. 
 
 Andrews, C. F. North India. 1908. Mowbray, London. 28. 
 
 One of a series of handbooks published by the S. P. G. 
 
 Together with matters which would be of interest mainly 
 
 to members of that Society, the author gives some acute 
 
 and valuable chapters on the present religious situation. 
 
 Beport of the Madras Decennial Conference of 19 OS. 
 
 Contains the reports of committees of experienced mis- 
 sionaries appointed to consider aU sides of missionary 
 work. An authoritative statement of missionary policy 
 in India. 
 
 "Report of the World Missionary Conference of 1910. 
 
 The most comprehensive missionary document ever 28- 
 
APPENDIX K 255 
 
 sued. Nearly all the volumes contain material of great 
 importance bearing on India. Volume III on Education, 
 and Volume IV on non-Christian Eeligions are specially 
 valuable. 
 
 Eichter, Julius. A History of Protestant Missions in India. 
 1908. KeveU, N. Y. $2.50. 
 
 An excellent translation of Indische Missions Geschichte, 
 clear and away the best book on Christian missions to 
 India; scholarly and comprehensive; the first part historical, 
 while the second part deals with the problems, organiza- 
 tion, results, and outlook of Indian missions; written by 
 one of the world's great missionary authorities. 
 
 Mylne, Louis George. Missions to Hindus. 1908. Longmans, 
 N. Y. $1.20. 
 
 A treatment of caste and the methods whereby the prob- 
 lems of caste should be met. 
 
 Carmichael, Amy Wilson. Things as They Are: Mission Work 
 in Southern India. 1906. Revell, N. Y. $1.00. 
 
 The strongest piece of realistic writing in Indian mis- 
 sionary literature; illustrations and subscripts most un- 
 usual; depressing because only the darkest side is por- 
 trayed. 
 
 Carmichael, Amy Wilson. Overweights of Joy: A Story of 
 Mission Work in Southern India. 1906. Eevell, N. Y. 
 $1.00. 
 
 The other side of the shield; as realistic as the preced- 
 ing book, but incidents are chosen to reveal the gospel's 
 supernatural power; excellent illustrations. 
 
 Datta, Surendra K. The Desire of India. 1908. Young Peo- 
 ple's Missionary Movement, N. Y. 64 cents. 
 
 One of the best brief works on India and missionary 
 work there; has the advantage of the sympathetic insight 
 of its Indian authorship; used widely as a text-book by 
 the students of Great Britain. 
 
 Denning, M. B. Mosaics from India. 1902. Eevell, N. Y. 
 $1.25. 
 
256 APPENDIX K 
 
 A very useful series of sketches for giving a general 
 view of Indian customs, caste, position of women, etc. 
 Hume, Eobert A. Missions from the Modern View. 1905. 
 Eevell, N. Y. $1.25. 
 
 Lectures by a well-known missionary at Ahmednagar 
 on certain phases of the science of missions; discusses the 
 modern view of God and the world, the relation of mis- 
 sions to sociology and psychology, the points of contact 
 between Christianity and Hinduism, and the spirit in 
 which the gospel should be presented to Hindus. 
 Thoburn, J. M. The Christian Conquest of India. 1906. 
 Young People's Missionary Movement, N. Y. 50 cents. 
 
 One of the best brief books on India. Written by a 
 successful veteran after forty-six years of experience. 
 
 Beligion 
 
 Hopkins, Edward W. The Eeligions of India. 1895. Ginn, 
 Boston. $2.00. 
 
 Prof. Hopkins writes as a specialist with a wide knowl- 
 edge of the literature. The book is not easy reading but 
 contains much of value. 
 
 Hall, Charles Cuthbert. Christ and the Eastern Soul. 1909. 
 University of Chicago Press, Chicago. $1.25. 
 
 The Barrows Lectures, delivered in 1906-1907, by Charles 
 Cuthbert Hall, in India; the lectures are irenic, yet loyal 
 to the supremacy and dignity of Christianity; recognize 
 fuUy all that is good in ethnic religion, and are highly 
 appreciative of the gifts and capacities of the Eastern 
 soul, especially its ability to profit by and exemplify the 
 benefits of the Christian religion when loyally and intelli- 
 gently accepted. 
 
 Mitchell, J. Murray. The Great Beligions of India. Eevell, 
 N. Y. $1.50. 
 
 The Duff Lectures, written by a veteran who, in India 
 and at home, was a student of Hinduism, Zoroastrianism, 
 Buddhism, and the native religions of India. 
 
APPENDIX K 257 
 
 Slater, T. E. The Higher Hinduism in Belation to Christianity. 
 1903. Elliott Stock, London. 3s. 6d. 
 
 A generous interpretation of philosophic Hinduism; 
 written by a scholarly and experienced missionary to the 
 educated classes of India. 
 
 Wilkins, W. J. Modern Hinduism. 1900. Thacker, London. 
 10s. 6d. 
 
 A full and valuable survey of Hinduism, its vs^orship, 
 ethics, social institutions, and results. 
 
 Williams, Monier. Brdhmanism and Hinduism. Macmillan, 
 N. Y. $4.50. 
 
 More valuable than the author's handbook on Hinduism, 
 because much more detailed. The bones of the briefer 
 outline are clothed with flesh. Especially good on secta- 
 rian Hinduism. 
 
INDEX 
 
INDEX 
 
 Abuses in native states, 78, 79 
 Acceptance of Christ among 
 
 students, 125 
 Aim of Christian education, 119 
 Aligarh, account of, 200; mela 
 at shrine, 199; sacred foun- 
 tain scenes, 201, 202 
 Allahabad, 48; University at, 
 
 114 
 American Baptist Foreign Mis- 
 sion Society, 93; formerly 
 American Baptist Missionary 
 Union, 93 
 Amir Ali quoted on Great Brit- 
 ain in India, 79 
 Ancient Law, Maine, quoted, 16 
 Andrews, C. F., quoted, 56 
 Animal sacrifices, 46, 90, 200 
 Animism, 32-36; remnant of in 
 
 America, 34 
 Antipathy to foreign rulers, 72 
 Apologetic, the best, 127-129 
 Argument not helpful, 127; bet- 
 ter to present Christ, 128 
 Army in India, 78 
 Arya Samaj, 52 
 Aryan race, 5, 6, 37 
 Ascetic life and modern work, 
 
 63 
 Ascetics, 46, 47, 192, 200. See 
 
 also FaTcirs 
 Asia and Europe, quoted, 29; 
 referred to, 79 
 
 Asia's awakening a religious 
 
 one, 29, 58, 80 
 Attitude toward Christ, Indian 
 
 student's, 124 
 Authority waning, of the Brah- 
 
 mans and the Vedas, 65 
 Avatar, an, 66 
 Awakening in India, 29, 57-59, 
 
 64, 66, 80 
 Azariah, Mr., 91 
 
 B 
 
 Badrinath, shrine at, 159 
 Baptism, Chundra Lela's, 160 
 Baptismal questions, 102 
 Baptisms, 123, 125, 127, 129 
 Bass drummer, 196 
 Benefits enumerated of British 
 rule in India, 75-77; eviden- 
 ces of, 78 
 Beggars, roadside, 200 
 *' Behind the purdah," 144 
 Bengal, 6, 31; anarchy in, 66; 
 recent partition of, 61, 67, 
 77; students protest, by 
 march and cheer, 67, 68 
 Bengal sage, a, 47 
 Bhagavad Gita, the, 38, 51, 66 
 Bhakti discussion, 56 
 Bible, 179, 203; classes, 120; 
 
 Eamabai using, 155 
 Bible stories, result of reading 
 the, 130 
 
 263 
 
264 
 
 INDEX 
 
 Biographies of Christians, some 
 typical, 170-173 
 
 Bird's-eye view of India, 193 
 
 Bishop, Mrs. Isabella Bird, 
 quoted, 144 
 
 Bomb-throwing and shooting 
 condemned, 60 
 
 Bombay, 24, 30, 189; univer- 
 sity at, 114 
 
 Boycott of British goods, 61 
 
 Brahma, 43 
 
 Brahman, caste, 14-16, 97; 
 priests' life and spirit, 153, 
 192; students, 113; temple 
 of Alwar Tiru Nagari, 93 
 
 Brahmanas, the, 37 
 
 Brahman 's view, of female edu- 
 cation, 142; of education in 
 mission schools, 117 
 
 Brahmo Samaj, the, 52, 53 
 
 Bravery, of General Nicholson, 
 209; of students with magic 
 lantern, 198 
 
 Bride and widow, a contrast, 
 149, 150 
 
 Britain. See Great Britain 
 
 British government in India, 
 69, 70, 74; benefits of, 75- 
 78; problem, 78 
 
 Brotherhood principle, 66, 107 
 
 Budda and Buddhism, 30, 31, 
 40, 65; degrading view of 
 woman, 140 
 
 Buhler, Georg, translation of 
 Laws of Manu, quoted, 14, 15 
 
 Bullock-cart travel, 197 
 
 Burma, 30, 189 
 
 Cairns, Principal, 56 
 
 Calcutta, meetings in, 121, 122; 
 revolutionary center, 60; uni- 
 versity at, 114 
 
 Caldwell, Bishop, 92, 100; 
 quoted, 151 
 
 Camp life in India, discomforts 
 of, 183 ; work done in a year 
 of, 202 
 
 Canada, 3-5, 9, 17, 67, 123; 
 model constitution, to Indian 
 reformers, 78 
 
 Canadian and United States 
 elements of nationality and 
 unity, 3-5 
 
 Cape Comorin, 85, 189; church 
 and temple at, 89 
 
 Carey, William, alluded to, 114, 
 205; library at Serampore, 
 203 
 
 Carmichael, Miss, and the trade 
 in girls, 152, 153 
 
 Caste, 12-14, 129; bonds of, re- 
 laxing, 18, 63; evils of, 14- 
 20; good effects of, 16; prob- 
 lems of, for Church, 18, 19, 
 102-108 
 
 Castes, four original and three 
 present divisions, 14; later or 
 ** fifth order," 14; move- 
 ments among middle and 
 others, 97; statistics of, 13, 
 14, 108 
 
 Census, of India, for 1911, on 
 population, 5; for 1901, main 
 statistics, 5-9, 19, 30, 115, 
 146, 149, 193, 241-244; of 
 United States for 1910, on 
 urban population, 19; for 
 1900, on illiteracy, 9 
 
 Ceylon, 31 
 
 Chaitanya, a Bengal sage, 47 
 
 Challenge to discuss religion ac- 
 cepted, with ill results, 127, 
 128 
 
 Changed cross, a, 158 
 
 ** Changeless East,'' no longer, 
 57 
 
 Chetty caste, 129 
 
 Child marriage and child wives, 
 statistics of, 146, 147; suf- 
 ferings of, 138 
 
INDEX 
 
 265 
 
 Cholera among Telugus, 9 
 
 Children for sale, 24; rescued, 
 25 
 
 China Inland Mission, 156 
 
 Chirol, Valentine, quoted, 116; 
 referred to, 69 
 
 Chota Nagpur, 99 
 
 Christ. See Jesns Christ. 
 
 Christian, Church in India, 
 165; ideas and educated In- 
 dians, 49, 50; missions, see 
 Missions; schools and col- 
 leges, see Educational worlc; 
 unity, 170 
 
 Christianity, influence of, 64 
 
 Christian's savings, a, and un- 
 just landowner, 178 
 
 Christians, increasing number 
 of, 85, 165, 259; some faulty 
 ones, 96 
 
 Chucklers, contrasted villages of 
 103; outlook, 105 
 
 Chundra Lela, child widow of 
 Nepal, 158-161 
 
 Church of England Christians, 
 90 
 
 Church, work of the, 187-189 
 
 Civil service appointments in 
 India, 78 
 
 Civilizations, conflicting, 68 
 
 Climate of India, 174 
 
 Clough, Dr., a missionary Na- 
 poleon, 94; baptisms by, 95 
 
 Ccllege, boys from Telugu mis- 
 sion, 96; education for girls, 
 statistics, 142; meeting, a 
 typical, 128 
 
 Color and education, 68 
 
 ** Commercial India" and the 
 boycott, 62 
 
 Comparative administrative and 
 military force in India and 
 the Philippines, 78 
 
 Complexity of Hinduism, 32- 
 48; influence of Christianity, 
 49-53, 64-66 
 
 Conditions in lower castes, 15 
 
 Confucianism, 40 
 
 Congested centers of popula- 
 tion, three, 5 
 
 Conscience develops slowly, 123 
 
 Consorts of the gods, 47 
 
 Contrasts between peoples and 
 faiths of Asia and Europe, 
 29 
 
 Convert tested, a, 104 
 
 Converts, 84-113, 121-134, 151- 
 156, 179-182, 205 
 
 Conviction of sin and need of 
 the gospel, 92 
 
 Coorg, 6 
 
 Corrupt officials, 79 
 
 Council of Jerusalem, a minia- 
 ture, 106, 107 
 
 Crisis, India's present, 53, 80, 
 81 
 
 Cromer, Lord, referred to, 21 
 
 Crooke, W., quoted, 20 
 
 Custom, pressure of, 10, 12, 201 ; 
 in child marriages, 148 
 
 Curzon, Lord, 67 
 
 D 
 
 Dadabhai Naoroji, M. P., 21 
 Dandis, or staff-bearers, 46 
 Datta, S. K., quoted, 2, 112, 
 
 146, 192 
 Day, Samuel, 93 
 Debt incurred and paid, a 
 
 worker's, 215 
 Decisions, made, 129, 132, 133, 
 
 181; tested, 130, 131, 133, 
 
 134, 182 
 Degradation of woman in In- 
 dia, 140, 141; Christianity 
 
 by contrast, 154 
 Delhi in the Mutiny, 209 
 Demon temple relic, a, 90 
 Deserted by their gods, 92 
 Devadasis, the, 150; statistics, 
 
 151 
 
2rt56 INDEX 
 
 Devil worship, 90, 93, 103 Evangelistic meetings for stu- 
 
 Devil's society leader, a con- dents, 121 
 
 vert, 132-134 Evils and benefits of caste, 16 
 
 Devotional or evangelistic meet- Examinations, university, 114 
 
 ings in colleges, 120, 121 
 
 Dirge, a South India, 146 ^ p 
 Discomforts of camp life in 
 
 India, 183 Faiths, Semitic and Aryan, 29 
 
 Discouragements, 184 Fakir, a woman, 160 
 
 Disgrace in becoming a Chris- Fakirs, at Allahabad, 48; bur- 
 
 tian, 125 den on people, 22; fraud 
 
 Diverse speech a barrier to na- practised, 192 
 
 tional unity, 9 Famines, 1, 22; aid of Chris- 
 Divorce not allowed, 148 tianity, 22-25, 92-94; details 
 Dowries, 147 of that of 1900, 22-25; Eam- 
 Dravidian race, 5, 6 abai's experience in 1877, 
 Du Bois, Abbe, referred to, 15 155; statistics, 22, 76 
 Duff, Alexander, educational in- Farquhar, Mr., quoted, 65 
 
 fluence, 114 Fatalism, 42 
 
 Duma, an unoflScial, 60 Female energies in nature, 47 
 
 Dutt, K, C, estimate of aver- Financial problem, solving the, 
 
 age Indian income, 21 216-219 
 
 Dwarakanath, in Kathiawar, Foreign interference resented, 
 
 159 59 ; manufacturers crowded 
 
 out, 62 
 
 E French Revolution referred to, 
 70 
 
 East and the West, The, quoted, Fuller, Mrs. M. B., quoted, 138 
 
 143 
 
 Edinburgh Conference Educa- G 
 
 tional Commission, 119 
 
 Education of women now fav- Ganesha, elephant-headed god, 
 
 ored, 64 182, 183 
 
 Educational work, 112, 113, Ganges, worship on banks of, 
 
 119-136; aid in uplift, 5; aim 48 
 
 in, 119; India system, 76, Garde, Dr., 56 
 
 114-118; statistics, 115 Generous givers, 176, 177 
 
 Elements of unity in Canada Germany, 56 
 
 and United States, 3, 4 *' Gilt-edged " investment, a, 
 
 Empire of Christ, referred to, 212, 213 
 
 18 God, as known to Christianity, 
 
 England's position in India, 44, 49, 81, 97, 126, 162; gods 
 
 79, 80 of other faiths, 35, 37, 39-49, 
 
 English, character, 163; Ian- 200 
 
 guage and student class, 113, Good and evil, a Hindu view of, 
 
 116, 117 39, 45 
 
INDEX 
 
 267 
 
 Gopal worship, 47 
 
 Groreh, Nehemiah, Eamabai in- 
 fluenced by, 156 
 
 Government of India by Brit- 
 ain, 73 ; agitation against, 
 74; benefits of, 75-77; de- 
 mands of, by new movement, 
 77, 78; problem of, 78; ques- 
 tion of permanence, 79-81 
 
 Governor-General, 73 
 
 Great Britain, income in, con- 
 trasted with that of India, 
 21; relations to India, 67-81 
 
 Great Beligions of India, The, 
 referred to, 32 
 
 Guru, a Brahman's, 172 
 
 Haidarabad, Indian mission in, 
 91 
 
 Hatred of Christ shovm in a 
 Hindu home, 129 
 
 Heredity of Hinduism, 125 
 
 High-caste convert, a, 129-131 
 
 High motives unknown to many 
 at first, 101 
 
 Higher education, the, 116 
 
 Himalayas, 189 ; Buddhism in 
 districts bordering on, 30 
 
 Hindu, pantheon doomed, 206; 
 thinking, effects of, 44 
 
 Hindu, The, quoted on dancing- 
 girls, 151 
 
 Hindu Social Eeform Associa- 
 tion of Madras, 151 
 
 Hinduism, elements of, 32-40; 
 failure of, 153; injustice to 
 woman, 141-161 
 
 Holy Spirit, work of, 106, 145 
 
 Home surroundings of an edu- 
 cated Indian, 136 
 
 Honor shown to woman in some 
 Hindu literature, 139 
 
 Hopkins, Professor, of Yale, 
 
 quoted on the Hindu moral 
 code, 40 
 
 Horse, essay on the, by a Bom- 
 bay student, 117 
 
 Hostility to Christ a student 
 attitude, 125 
 
 Ideals and customs in national 
 unity, 10 
 
 Ignorance among women, 142 
 
 Illiteracy, India's comparative, 
 9 
 
 Imitation and independence, 
 adolescent phenomena, 59, 60 
 
 Immoral deities, 39, 40, 51, 150- 
 153 
 
 India, area, 243 ; caste problem, 
 12-19; Christian population, 
 165; climate, 174; conserva- 
 tism, 10, 19; education and 
 illiteracy, 9, 114, 115; fakir^ 
 22, 192; famines, 22; gov- 
 ernment, 73; immorality, 39, 
 40, 51, 144, 150-153; indus- 
 trial revolution, 61, 62; lan- 
 guages, 7, 8; missionaries, 
 165 ; missionary educational 
 work, 84; mission movement, 
 83-109, 163-219; need, 53, 
 211; new ideals, 60-67, 121; 
 population, 5, 241; poverty, 
 20, 21, 72, 177; Protestant 
 Christians, 165; religions, 27, 
 30-53; statistics, see Statis- 
 tics; student field, 113-136; 
 universities, 114; unrest, 60- 
 73; villages, 19, 193, 207; 
 widows, 148, 149; woman's 
 wrongs and uplift, 137-162 
 
 Indian Missionary Society of 
 Tinnevelli, 91, 205 
 
 Indian Unrest, quoted, 69, 116 
 
INDEX 
 
 Individual work and mass move- 
 ments, 100 
 
 Individuality, English, a bar- 
 rier, 164 
 
 Indo-Aryans, 6 
 
 Indo-Germanic race, 6 
 
 Industrial, movement, 61, 62; 
 mission work, 193 
 
 Infanticide, 153 
 
 Inquirers visited, 180 
 
 Intellectual awakening, 64, 65 
 
 Interrelations of people of Can- 
 ada and the United States, 4, 
 5 
 
 ** Isaiah/' a Christian worker, 
 172 
 
 Italy, 56 
 
 Jainism, 65 
 
 Japan, changes in, 58; effect 
 of victory on Eastern peoples, 
 68; schools compared with 
 those of India, 120 
 
 Jesus Christ, attractiveness, 50, 
 89, 90, 122, 123, 130, 196; 
 character, 51, 121, 122; good 
 effects of his gospel, 26, 89- 
 93, 98, 103, 108, 140, 142, 
 158 ; hatred of or hostility to, 
 125, 129 ; name hissed in a 
 Hindu audience discussing 
 Bhakti, 56; obeyed, 206, 209- 
 219; presented at student 
 meetings, 121-123, 128-134; 
 received, 95, 125, 133, 198; 
 revered, 50, 89, 90, 112, 124; 
 upheld and made known, 131, 
 160, 161, 171, 181, 210-217 
 
 Jewett, Dr., 94 
 
 Jews in India, 30 
 
 Jones, J. P., quoted, 84, 164 
 
 Juggernaut, shrine of, 159 
 
 Jungle woman a convert, 205 
 
 Jumna River, 157 
 
 Kabirpanthis, new sect, 32 
 Kanarese, language, 8 
 Karma, doctrine of, 41, 45 
 Kashmir, Mohammedans in, 31 
 Khandoba, girls dedicated to 
 
 the god, 151 
 Kingsbury, Francis, 129-131 
 Kipling, Rudyard, quoted on 
 
 marriage customs in India, 
 
 144 
 Kistna, sacred river, 97 
 Koran and womanhood, 141 
 Korean changes, 58 
 Krishna, commands of, 66; 
 
 contrasted with Christ in a 
 
 lecture, 46, 51; immoral in- 
 
 jauence of, 151-153, 159; 
 
 worship of, in Bengal, 39 
 Krishna Eao marries a widow, 
 
 149; result, 149 
 Kshatriyas, or warriors, 13 
 Kumbh mela, 48 
 Kyamba, story of, 103, 104 
 
 Lahore, University at, 114 
 Land yet to be possessed, 208 
 Language affinity a basis for 
 
 national unity, 4, 6 
 Latham, Miss J. L., quoted, 144 
 Laws of Manu, quoted, 14, 15, 
 
 141, 142 
 Lecturer's tact, a, 52 
 Lefroy, quoted, 164 
 Legislative Council, Viceroy's, 
 
 74 
 Leper girPs story, 157, 158 
 Letter from a burdened mis- 
 sionary, 187 
 Letters of thanks to lady doc- 
 tors, 118, 119 
 Liberty ideals differ, 11, 12 
 Lines of work, varied, 194 
 
INDEX 269 
 
 Literature, available and Metcalf , Lord, quoted, 75 
 
 needed, 120, 194 Methodist Episcopal Church in 
 
 "Lone Star Mission," 93, 94 North India, 99 
 
 Love is the key, 127 Midnapore, in Bengal, 160 
 
 Lucas, Bernard, quoted, 28; re- Mills, Samuel J., Jr., 203 
 
 f erred to, 18 Mission, compound, 174; educa- 
 
 Lucknow, Conference in, 32 tional work, 112; movement 
 
 Lyall, Sir Alfred, quoted, 42, and results, 84-109, 163-219; 
 
 69; referred to, 200 station, 175, 176; see also 
 
 Lyman, Henry, 212 Statistics 
 
 Missionary's life, 173-184; dis- 
 
 M couragements and hardships 
 of, 185; plea for sympathy 
 
 Madras, 93, 99; Bishop of, 96, with, 188 
 
 quoted, 197; Christian College Missions, 172-219 
 
 in, 130; national unity din- Missions to Moslems Confer- 
 
 ner in, 63; university at, 114; ence, a, 32 
 
 Madura Mission, 102, 128; Modern Missions in the East, 
 
 church government, method quoted, 101 
 
 of, 167 Mohammedan, marriage edict, 
 
 Magic lantern and the Life ot 32; religion, 6, 8, 30-32; 
 
 Christ, 196, 198; lessons with wrong to womanhood, 140 
 
 the, 180, 181 Mongolian race, 5, 6 
 
 Malas, movement among the, Monotheism, 37 
 
 96 Monsoon, 21; a spiritual, 67 
 
 Malayalam, language, 8 Morality, Christian, 66 
 
 Manu, laws of, 14, 15, 60, 98, Morley, Lord, plan of for In- 
 
 141, 142, 148 dia, 74; appreciated, 77, 80 
 
 Manufacturers in India, home- Moses, an Indian worker, and 
 
 made and foreign, 62 his income, 177 
 
 Many gods of Hinduism, 200 Mother-in-law, the Indian, 147 
 
 Maratha country. Mongoloid '* Motherhood of God," 140 
 
 races in, 6 "Motherland," 140 
 
 Marriage customs of India, 64, Mott, John R., quoted, 211 
 
 143, 144, 146 Mozumdar, quoted, 136 
 
 Martyn, Henry, 203, 218 Miiller, George, 156 
 
 Mass movements, 84, 85, 92, 93, Miiller, Max, 14 
 
 97, 98; expression explained, Mutiny, referred to, 209 
 
 100; fears and hopes from, 
 
 102 N 
 Maya, illusion, 40 
 
 Medical mission work, 194, 259 Nagercoil church and congrega- 
 
 Melas, as showing tendencies of tion, 85, 88 
 
 the people, 47, 48; fraud of National Congress, the Indian, 
 
 priests at, 192; opportunity 60, 63; prayer offered at, 66, 
 
 for mission work, 198-202 249 
 
270 INDEX 
 
 *' National Ideals/' the five, Pasumalai, mission college at, 
 
 121 128 
 
 National Missionary Society of Patriotic ideals altered, 63 
 
 India, 203 ; its work, 204 Permanent help from disease 
 
 Nationality, strength of in Oe- and famine through Chris- 
 
 cident as compared with In- tianity only, 26 
 
 dia, 45, 56, 65; transforming Persia changing, 58 
 
 power in Japan, 71 Personal deities, 45 
 
 Nature worship of the Vedas, Phillips, Dr. and Mrs., 160 
 
 52 Pilgrimage of a child widow, 
 
 Nautch-girls, 138, 151 159-161 
 
 NeUore, 94 Pilgrimage throngs, 48 
 
 Nepal, a convert at, 160 Plunderers, India's, 74 
 
 New, movement's demands, 77; Political new thought in India, 
 
 sects, 32 59; parties in National Con- 
 New sects, India's, 32 gress, 60, 61 
 Nicholson, General, 209 Polytheism, 42, 43 
 Norse, Greek, and Koman gods Populations in various world 
 
 forgotten, 206 governments, comparison of, 
 
 3-6 
 O Poverty, causes unrest, 72; 
 „, ^ , ^ . . 110 conditions compelling, 62; de- 
 Obstacles to mission work, 18 scription of, 21, 22, 25, 26 
 Old order breaking up m In- p^-^bhasa, 5 
 
 dia, 7^ Prayer, at National Congress, 
 
 Old slave song, 89 6^ 2^9; to the true God, 96, 
 
 Omnipotence, symbol of, 42 97 ^gO, 134-136, 156, 218; 
 
 One-talent man a 171 to heathen gods, 160 
 
 Ongole work at, 94 p ^^ jgO, 194 
 
 Opportumty for advance, 108 p^.^^^^ ^^ Brahmans, in Hindu 
 
 Our urgent duty, 210 ^^^^- ,^^trol, 13-15; 36, 
 
 Outcastes 14-16, 103 37; fraud and levity toward 
 
 Outlook for Christianity in In- ^^^ pg^pig^ 192 
 
 dia, 165 Princeton friend in Bombay, a, 
 
 P 24 
 
 Prison convert, a, 50 
 
 Panchamas, the ''untouch- Prophecy, Lord Miicaulay's, 75 
 
 ables," 14 Protestant Christian forces in 
 
 Pantheism, 38, 45 India, statistics, 165 
 
 Pariah, a Christian, 105; life Punjab, 6, 31 
 
 transformed, 107, 108 Puri, Bengal, shrine at, 159 
 * ' Pariah religion ' ' a, 102 
 
 Pariahs, the, 15, 25 R 
 Paris and Calcutta as revolu- 
 tionary centers, 60 Races, India's three great, 5 
 Parsees, 30, 80 Radha and Krishna, 51 
 
INDEX 
 
 271 
 
 Kama, 46 
 
 Rama's bridge, 159 
 
 Eamabai, Pandita, school and 
 work, 154-156 
 
 Eameswaram, Ceylon, 159 
 
 Rammohun Roy, 52 
 
 Rats regarded as incarnating 
 relatives, 42 
 
 Reforms among non- Christian 
 religions, 113 
 
 Regular channels best for giv- 
 ers, 214 
 
 Religions of India, table of, 30 
 
 Religious instinct of Indian 
 people, 11, 33^ 80 
 
 Remarriage of widows forbid- 
 den, 149 
 
 Responses to famine appeal, 25 
 
 Restraints of Hinduism and Mo- 
 hammedanism on woman, 139 
 
 Reviews and magazines, new di- 
 rection, 62 
 
 Revival, a, 171 
 
 *' Revival" movement of Hin- 
 duism, 49, 50 
 
 Rhenius at work in Tinnevelli, 
 92 
 
 '^Rice Christians," 97, 98, 105 
 
 Rig-Veda, 37 
 
 Ringletaube, pioneer mission- 
 ary, 86 
 
 Ritualism, 36, 37 
 
 Rohilcand District, mass move- 
 ment, 99 
 
 Roman Catholics, 165, 242 
 
 Romance languages, 8 
 
 Rudra, 45 
 
 S 
 
 Sacred BooTcs of the East, 14 
 Salvation Army methods, 202 
 Sannyasis, 200 
 Sanskrit literature and Greek 
 
 compared, 41 
 Sakti worship, 39 
 
 Schools for girls, 142, 143 
 Schwartz, Christian Friedrich, 
 
 pioneer missionary, 91 
 Scythian blood in India, 6 
 Seclusion of women, 144 
 Sects, new, 45 
 
 Self-government in India, 60, 
 61; for the Indian Church, 
 166-170 
 Self-support problem, 166-170 
 Sermon on the Mount, 124 
 Service and prayer, 217 
 Shaivism, 46 
 Sharrock, Mr., quoted on camp 
 
 life, 183 
 Shiva, and Shaivas, 45, 46 
 Shiva and Vishnu cult, 46 
 Sikhs, 30, 32 
 Sin, results of, 122 
 *' Sin-cleansing fountain," Ali- 
 
 garh's, 201 
 Sita, Rama's wife, 139 
 Size and population of India, 
 
 193, 241 
 Slater, T. E., quoted, 39, 44 
 Slavery, former, in Travancore, 
 
 86, 87 
 Sleepy hearers, 182 
 Small salaries, 171, 215 
 Smith, S. F., lines by, 94 
 Snake Temple, 88 
 Social service ideals, 63, 64 
 Society for the Propagation of 
 the Gospel in Foreign Parts, 
 92 
 Solomon's story, 170, 171 
 South India, college meetings, 
 
 132; famine, 41 
 *' Special" objects, 214 
 Speculation, an element in Hin- 
 duism, 37 
 Spiritual monsoon, a, 67 
 Statistics, 258; Animists, 30, 
 36, 243; area, 241; Budd- 
 hists, 30, 243 ; caste divisions, 
 14, 108; child wives, 146; 
 
272 INDEX 
 
 Christians, 30, 165, 242, 243, Teachers, need of, in Christian 
 
 259; civil offices, 78; edu- colleges, 135; women, 143, 
 
 cation, 76, 114, 115, 142, 243, 161 
 
 245-248, 259; famine loss of Telegraph lines, 76 
 
 life, 22, 76; gods, 200; Hin- Telugus, 169; country, 93, 99; 
 
 dus, 30, 165, 243; illiteracy, evangelists, 169; Indian mis- 
 
 9, 243; income of people, 21, sionaries among, 91; mission 
 
 177; irrigation canals, 75; to the, and results, 93-95; 
 
 mass movements, 88, 90, 95, needs of the, 197 
 
 99, 197; medical and surgical Temple girls, 151, 152 
 
 work, 76, 87, 194, 259; mela Tent life, 194, 196 
 
 attendance, 48; Mohamme- Testimony of a Hindu convert, 
 
 dans, 6, 30, 31, 165, 243; na- 131 
 
 tive workers, 216, 259; popu- The Northwest Provinces of In- 
 
 lation, 5, 241; press issues, dia, quoted, 20 
 
 120; railroads, 19, 75; roads Thoburn, Bishop, quoted, 197 j 
 
 macadamized, 75; Roman referred to, 114 
 
 Catholics, 242; telegraph Three attitudes of Indian stu- 
 
 lines, 76; temple women, dents, 125 
 
 151; trade, 76; troops, 78; Threefold aim in Christian edu- 
 
 unevangelized population, cation, 119 
 
 208; village population, 19, Tibet, 31 
 
 193, 207; widows, 149; wo- Tilak, Mr., 56, 63 
 
 men, 140, 161; work of a Tinnevelli, 99; Christians in, 
 
 year, 202; zenana inmates, 90-93, 169; *' Indian Mission- 
 
 114 ary Society of,'' 91, 205 
 
 Student class, 113; questions Tirupuvanam, 159 
 
 and answers, 65, 126, 127; Touring with the missionary, 
 
 study abroad, 62; subjects 179-183 
 
 chosen, 116 Townsend, Meredith, quoted. 
 
 Success, embarrassments of, 29; view concerning India, 
 
 176 79 
 
 Sudras, 13, 15 Tranquillity, rules for attain- 
 
 Sureudra Nath Bannerjea, ing, 38 
 
 quoted, 77 Transportation facilities, In- 
 
 ' ' Swadeshi, ' ' watchword, 61, 62 dia 's, 19 
 
 "Swaraj," watchword, 61 Travancore, 98; Christians in, 
 
 Syrian Church, the ancient, 204 85, 87, 88; former conditions, 
 
 86, 87 
 
 T Travel discouraged among na- 
 tives, 19 
 
 Table of India's religions, 30 Triad, Hindu, 46 
 
 Tagore, Mr., quoted, 151 Triumph sure, of Christianity, 
 
 Talents hoarded, 214 206 
 
 Tamil Christians, 169, 205 | Turkey's revolution, 59 
 
 Taxation in India, 72, 77, 78 j Types, race, 6 
 
INDEX 
 
 273 
 
 Unitarianism of the Bramo- 
 Samaj, 52 
 
 *' United Churcli of South In- 
 dia, 170 
 
 United States, 67, 123; con- 
 trast with India as to caste 
 problem, 17; railway mileage 
 contrasted with that of In- 
 dia, 19 ; urban population by 
 contrast, 19 
 
 Universities, plan of for India 
 and Ceylon, 114 
 
 University of London, referred 
 to, 114 
 
 Unreal personality, in Aryan 
 teaching, 38-40 
 
 Unrest, causes of India's, 67, 
 69-73 
 
 Upanishads, 37, 43, 65 
 
 Uplifted community, 96, 98 
 
 Urdu, a dialect, 8 
 
 Vaisyas, or traders, 13 
 Varuna, 37 
 
 Vedantic philosophy, 43, 44, 51 
 Vedas, 37; upheld by the Arya 
 
 Samaj, 52 
 Venkayyas, prayer of and ans- 
 wer, 96, 97 
 Vernacular language, 120 
 Viceroy of India, 73, 74 
 Villages, 2, 19, 193, 207 
 Vishnu and Vishnavites, 45-47 
 
 Votes and tithes in an Indian 
 church, 176 
 
 W 
 
 Welcome to inquirers, a policy 
 of, 100, 102 
 
 Western education's effect on 
 the Indian mind, 71; meth- 
 ods copied, 59, 60 
 
 Western, M. P., quoted, 144 
 
 Widowhood in India, 148; in- 
 cidents of, 150; statistics of, 
 149 
 
 Williams, Monier, quoted, 46 
 
 Williamstown, Massachusetts, 
 203 
 
 Woman, code of Manu, and, 
 141, 148; under Buddhism, 
 Hinduism, and Mohammedan- 
 ism, 140 
 
 Women, supposed to be brain- 
 less, 142; teachers needed, 
 143, 161 
 
 Workers among students, re- 
 quirements of, 119 
 
 World Missionary Conference, 
 Eeport, quoted, 100 
 
 Young Men's Hindu Associa- 
 tion, 49 
 
 Zenanas, the, 144 
 Ziegenbalg, 203 
 
POLITICAL MAP OF INDIA SHOWING CHRISTIAN MISSION STATIONS 
 
Forward Mission Study Courses 
 
 "Anywhere, provided it he forward/' — David Livingstone, 
 
 Prepared under the direction of the 
 MISSIONAKY EDUCATION MOVEMENT 
 
 OF THE UNITED STATES AND CANADA 
 
 Editorial Committee: T. H. P. Sailer, Chairman; A. E. 
 Armstrong, T. B. Bay, H. B. Grose, J. E. McAfee, C. R. 
 Watson, John W. Wood, L. B. Wolf, G. F. Sutherland, H. P. 
 Douglass. 
 
 The forward mission study courses are an outgrowth of a 
 conference of leaders in young people's mission work, held in 
 New York City, December, 1901. To meet the need that 
 was manifested at that conference for mission study text- 
 books suitable for young people, two of the delegates, Pro- 
 fessor Amos R. Wells, of the United Society of Christian 
 Endeavor, and Mr. S. Earl Taylor, Chairman of the General 
 Missionary Committee of the Epworth League, projected the 
 Forward Mission Study Courses. These courses have been 
 officially adopted by the Missionary Education Movement, and 
 are now under the immediate direction of the Editorial Com- 
 mittee of the Movement. The books of the Movement are now 
 being used by more than forty home and foreign mission 
 boards and societies of the United States and Canada. 
 
 The aim is to publish a series of text-books covering the 
 various home and foreign mission fields and written by lead- 
 ing authorities. 
 
The following toxt-books having a sale of 900,000 have 
 been published: 
 
 1. The Peice op Africa. (Biographical.) By S. Earl 
 Taylor. 
 
 2. Into All the World. A general survey of missions. 
 By Amos R. Wells. 
 
 3. Princely Men in the Heavenly Kingdom. (Biograph- 
 ical.) By Harlan P. Beach. 
 
 4. Sunrise in the Sunrise Kingdom. A study of Japan. 
 By John H. DeForest. 
 
 5. Heroes of the Cross in America. Home Missions. 
 (Biographical.) By Don O. Shelton. 
 
 6. Daybreak in the Dark Continent. A study of Africa. 
 By Wilson S. Naylor. 
 
 7. The Christian Conquest of India. A study of India. 
 By James M. Thoburn. 
 
 8. Aliens or Americans? A study of Immigration. By 
 Howard B. Grose. 
 
 9. The Uplift of China. A study of China. By Arthur 
 H. Smith. 
 
 10. The Challenge of the City. A study of the City. 
 By Josiah Strong. 
 
 11. The Why and How op Foreign Missions. A study 
 of the relation of the home Church to the foreign missionary 
 enterprise. By Arthur J. Brown. 
 
 12. The Moslem World. A study of the Mohammedan 
 World. By Samuel M. Zwemer. 
 
 13. The Frontier. A study of the New West. By Ward 
 Piatt. 
 
 14. South America: Its Missionary Problems. A study of 
 South America. By Thomas B. Neely. 
 
 15. The Upward Path: The Evolution of a Race. A 
 study of the Negro. By Mary Helm. 
 
 16. Korea in Transition. A study of Korea. By James 
 S. Gale. 
 
 17. Advance in the Antilles. A study of Cuba and 
 Porto Rico. By Howard B. Grose. 
 
 18. The Decisive Hour of Christian Missions. A study 
 
STATISTICS OF PROTESTANT MISSIONS IN INDIA 
 
 Mtn Snm the World Alias rf Chrisaim Million,. 1910 
 
 111 
 
 iii 
 
 
 Hh^'"^'' ^'^!"^!" 
 
 ilii 
 
 iifii 
 
 ■ii-ii-iyi- 
 
 {I 
 
 ;l :l :: : :: -I 
 
 
 
 i I I 
 
 ^lilllil 
 
 Ml 
 
 iiiii 
 
 I ill I 
 
 d: 
 
 
 p'ifi 
 
 
of conditions throughout the non-Christian world. By John R. 
 Mott. 
 
 19. India Awakening. A study of present conditions in 
 India. By Sherwood Eddy. 
 
 In addition to these courses, the following have been pub- 
 lished especially for use among younger persons: 
 
 1. Uganda's White Man of Work. The story of Alex- 
 ander Mackay of Africa. By Sophia Lyon Fahs. 
 
 2. Seevants of the King. A series of eleven sketches 
 of famous home and foreign missionaries. By Eobert E. 
 Speer. 
 
 3. Under Marching Orders. The story of Mary Porter 
 GameweU of China. By Ethel Daniels Hubbard. 
 
 4. Winning the Oregon Country. The story of Marcus 
 Whitman and Jason Lee in the Oregon Country. By John T. 
 Faris. 
 
 These books are published by mutual arrangement among 
 the home and foreign mission boards, to whom all orders 
 should be addressed. They are bound uniformly and are 
 sold at 50 cents, in cloth, and 35 cents, in paper; postage^ 
 8 cents extra. 
 
I'i'm i'°" T^^°'09ical Seminary-Speei 
 
 1 1012 01057 3121 
 
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