Part 3 (1/2)
Rich men give feasts out of doors to a variety of people, who sit in groups according to their caste. Even lepers and beggars are not unfrequently fed in this fas.h.i.+on on a large scale by those who are wealthy. Such feasts, however, do not come exactly under the laws of hospitality, because they are held according to the fancy of the giver. It is practically a matter of obligation to feast people bountifully in connection with marriages and deaths and some other ceremonies.
Any actual breach of the Indian code of hospitality is regarded as a serious lapse, and even within the limits of the family and caste, the burden of hospitality can become a very heavy one. A well-to-do Hindu in Poona city built a new three-storied house in a corner of his large compound. As he had already got a house of apparently ample dimensions, I asked him what was the object of this new one. He said that it was for his guests; and he then proceeded to give me a good deal of information concerning Hindu customs connected with hospitality.
He said that guests who come to stay usually arrive without invitation, or previous notice. They are often attended by wife and children and other relations, and remain for an indefinite time. A visit of even two or three months' duration is quite usual. I asked if it was not possible to hint that it was time that the visit came to a close. But he said that to do so would be considered very rude, and a great breach of hospitality, and that it was never done. People who are not well off, often pay these long visits for the sake of the free rations; and, on account of their poverty, it is impossible to pay them back in their own coin by going to stay a corresponding time with them.
Indian Christians retain strongly these national ideas concerning the laws of hospitality, and are generous in their entertainment of each other, even although it means that their monthly supply of grain will run short, and that they will be hard put to it, and have to live on short commons during the last days of the month. People holiday-making, or out of work, will forage about in search of free meals, and will drop in here and there just about dinner time without much thought as to whether their company is welcome or not. Even the poorest persons will cheerfully produce all that they have got in order to feed these chance comers, with whom perhaps they have only a slight acquaintance. Christians are also generous with their money in helping other Christians who are in difficulties, or out of work. Some who may have got good appointments are, nevertheless, often kept poor by their efforts to help relations who, on their part, seem to have no delicacy about making urgent demands for a.s.sistance. Even mothers will prey without compunction on married children who can ill afford to render help.
But the pet.i.tion of the mother is never rejected. In Hindu family life the respect and affection which the son has for his mother is a most touching and beautiful characteristic, which only intensifies the older he grows. The Indian boy is often wilful and disobedient and rude to his mother, but he makes up for this by his dutiful conduct when he grows to manhood. It is almost comical to find Hindus of mature years referring everything to their mother, and even in small matters of daily life saying that they must ask their mother before they can do this or that. This filial conduct does not arise from fear of the maternal wrath, but because of the son's deep respect for his mother as such.
Many a Hindu has said to me, when discussing the possibility of acceptance of Christianity, ”It would grieve my mother, and I cannot do that.” When conversions have taken place, the final and most bitter struggle has nearly always been when the lamentations and entreaties of the mother had to be faced, and some men have not been able to stand this pressure, and have turned back on that ground alone. The tears of the wife are of small account compared with the distress of the mother.
It must be added that the Hindu mother appears to accept the considerate regard of her sons very much as a matter of course, and that if she looks upon them with equal affection, her manner of displaying it is, at any rate, different from the English ideal.
Happily Christian boys and men retain much of the same reverential feeling concerning their mother. The Indian equivalent of the English parish clerk at the village church at Yerandawana was about to be married in Bombay, where his bride resided, 120 miles away. His mother was a curious, cross-grained old woman, not yet a Christian. As he had not much money, I suggested that there was no need to take his mother to this distant city for the wedding, but that she could be ready to greet the bride at their new home in the village when they returned.
But Swithun a.s.sured me that it was absolutely essential that his mother should go with him, and that if he was married without taking care to secure her presence, he would be for ever branded as an undutiful son. She was not at all grateful for his kind consideration, and made herself very disagreeable all through the wedding-day, but the guests treated her with a good deal of respect and regard solely on the score of her being the bride-groom's mother, and on that account a person to be honoured.
Indian affection is quite real as far as it goes, but it does not go very deep, so that it does not long outlive the removal of the object of regard, either through death or any other cause. Nor will Indian affection bear much strain. Petty complications in family life, trivial misunderstandings between friends of long standing, or amongst Christians some little hitch with the authorities of a mission, will sometimes result in life-long separations or bitter animosity between those who, for the time being, were objects of real, but shallow, affection. But the Indian puts up with anything rather than quarrel with his mother, and her memory remains fresh and green long after other departed relations and friends have been lost in oblivion.
[Ill.u.s.tration: SWITHUN'S ”NEW HOME IN THE VILLAGE.”]
CHAPTER III
THE INDIAN VIEW OF NATURE AND ARCHITECTURE
Indians oblivious to scenery. The beauties of Nature.
Results of learning drawing. Hindus' offerings of flowers; their garlands. Pictures of flowers. The new village church attracts; impressed by its interior; schoolboys visit it.
Visitors from the Hindu college. A party from the Widows'
Home. Brahmin ladies admire the embroidery. The ”religious bath.”
Almost all Indians are apparently oblivious to beautiful scenery. You rarely see them looking at a gorgeous sunset, or hear them speak about it. You will seldom hear them make any reference to the beauty or otherwise of their surroundings. As they travel along the road you will not see them looking round about them. Some pa.s.sengers gaze listlessly out of the windows of the train, but to all appearance without much interest, except at stations where there is a crowd on the platform. Even the buildings or shop windows of a city only attract a languid amount of attention; but a street quarrel, or a war of words between two excited females, will soon draw a large crowd.
The brightness of the moon and the glory of the stars, astonis.h.i.+ngly brilliant as they are when seen through the clear Indian atmosphere, does not seem to excite admiration, in spite of the divine attributes which Hindus ascribe to such objects. Even ordinary secular education does not do much to stimulate appreciation of the beauties in Nature.
Christianity does something in this direction by extending the range of mental vision to the possibilities of the heavenly country, and the knowledge of G.o.d as the Creator excites a measure of interest in the objects of His creation. But even amongst Indian Christians any keen perception of the beauty of scenery by land or on the sea-coast is defective.
Drawing is a subject which is now extensively taught in schools in India, and it is a branch of education which is helping to train the Indian mind to observe and appreciate form and colour. At one time the many lads who came to the Mission-house for old Christmas cards scornfully rejected even the most beautiful pictures of flowers as being of no worth. Pictures of birds, or beasts, or people they sought for eagerly, because such objects came within their range of appreciation, but the beauty of a flower as such they did not understand.
Loose flowers without stalk or leaves are offered in temples, or they are strung on a thread and hung on the G.o.d like a necklace. But the value of the offering is in the scent of the flower, and not in the beauty of its colour or form. The Yerandawana village children often come to the church with their cap or pocket filled with flowers plucked in this fas.h.i.+on, which they present as an offering. We have a large bra.s.s bowl in which we receive such gifts, which is then placed on the altar, with the prayer that those who have thus shown their goodwill may be led on to give their own hearts to G.o.d.
The elaborate garlands which are used so largely as a complimentary gift to those whom it is thought desirable to honour are also valued for their scent rather than for any intrinsic beauty which they may possess. If the flowers happen to be defective in this respect the defect is corrected by the addition amongst their petals of powerfully smelling attar of roses. So little is the natural beauty of the flower recognised that in the more elaborate garlands small round looking-gla.s.ses in tawdry bra.s.s frames are strung at intervals, producing a painful incongruity.
But of late years quite a number of the more advanced students have called at the Mission-house expressly seeking pictures of flowers as drawing studies, and their discriminating remarks, and their admiration of pictures of special beauty, and the excellence of some of their own efforts in the production of drawings of natural objects, shows that at any rate this department of education is bringing about the desired results.
When the church at Yerandawana was building, the first indication that its unusual design commended itself to the Indian mind was that pa.s.sers-by began to stop and look at it. You need to be familiar with the Indian's state of oblivion concerning his surroundings, already referred to, in order to understand the force of this. To pause and gaze at a big building in process of erection is, with most people, a natural and obvious thing to do; especially if time is of no object and the design of the building a novelty. But not so the Indian. To gradually slacken his pace, to turn and look, to pause and discuss, was an indication that new and unwonted impressions were being made on the Indian mind. The effect increased as the building approached completion. Few people pa.s.sed without regarding it attentively. Many looked back to take another view before they had got out of sight. And although, to the villagers at any rate, the church is now a familiar object, many of them still seem to find a pleasure in looking up at it as they go by.
Its interior never fails to impress Hindus of whatever age or station, and it has become a valuable agent in the work of pioneer evangelisation. People who enter the church in an easygoing way are impelled to reverence and subdued tones at the sight of its domes, and the many arches in the ma.s.sive walls, combined with its extreme simplicity. Controversial Hindus drop their controversy, and find themselves uttering expressions of surprised pleasure. Young children are so attracted by the church that they ask to visit it again and again. Often when a Hindu boy comes and asks for pictures for the first time, some of the old stagers will suggest that he must see the church, and they are eager to display their knowledge of our religious ways by explaining to him the meaning of what he finds there.