Even in the methods and processes of redemption pursued by the two religions we see fundamental differences. In Christianity, G.o.d is the prime Agent in human salvation. He worketh for us, in us, and through us. In our own redemption we are only co-labourers with Him.

In Hinduism, man stands absolutely alone as the agent and cause of his salvation. And, as the stupendous task rests upon his shoulders, it is no wonder that he has sought relief in the doctrine of metempsychosis, whereby it is believed that millions of rebirths furnish to him an adequate time and a sufficient variety of opportunity for the great consummation. But he has never given to himself, or to us, the first reason for believing that this endless fugue of rebirths will accomplish that which he accepts without questioning; namely, the ultimate glorification of all souls. There is nothing in this long and tedious process itself which a.s.sures us that any soul will reach final beatification rather than permanent and irremediable degradation. And yet the ultimate absorption of all souls into the Divine is a.s.sumed as a matter of course by him. This process, and that of Christianity, are expressive of the characteristics of the two faiths and of the two peoples. The slow and patient East, and the faith which it has begotten, spins out its theory of time and of human existence almost _ad infinitum_. Mult.i.tudinous births alone can satisfy the demands of the tedious process of human emanc.i.p.ation. But, in Christianity, one pa.s.sage through this world, with human hands clasped in the Divine, suffices to open the door of eternal bliss to the redeemed soul. And this idea is consonant with the more youthful nature of the West, to whose people one birth, followed by a life of energy, furnishes an entrance into eternal joy beyond.

It is equally important that we take note of that which is connoted by the final consummation offered by each of these two faiths to their followers. To the Christian there is a conscious, blessed life beyond death--a separate, personal existence which will last throughout eternity in the sunshine of the Heavenly Father's presence and in the ineffable joy and glory of His fellowship. It is the idealized life built upon the foundation of what is best and most stirring and beautiful here upon earth. It is _life_, in all that this blessed word signifies of sweet contemplation, of blissful activity, of imperishable love, and of unspeakable joy. All the most beautiful and enticing imagery of earth has been used to portray, or rather to suggest, the "eternal life" of the Christian religion.

But what is the picture which Hinduism has drawn of the finality of life to its followers? After the weary fugue of births and rebirths, with its interludes of many heavens and h.e.l.ls, the "self" pa.s.ses on into final union with the Divine Soul. It loses all consciousness and self-knowledge; every vestige of personality and all that this implies is swept away; it is incapacitated for every emotion of joy and for every act of service. There is nothing that we a.s.sociate with life at its best and sweetest which does not find here negation. It is a calm blank, a rest, indeed, but from every struggle of thought, will, and emotion. This is the consummation which India has for many centuries held aloft as an attraction to its weary pilgrims.

Here, again, we observe how appropriate to the end in view is the supreme difficulty of the way. If the highest struggle of the soul in this world is against existence and its human actions and conditions, it is to be expected that a complete riddance of life and of all its accompaniments will be the _summum bonum_ of the final consummation.

And if this struggle for emanc.i.p.ation is to continue through numberless births and earthly existences, it is natural that the coveted end should bring a loss of all that life connotes in highest sentiment as well as basest pa.s.sion. I need not dwell upon the contrast between this and the antic.i.p.ations entertained by every humble Christian.

This whole eschatological system of Hinduism corresponds, as we have seen, to the teaching of that faith in reference to G.o.d, man, and earthly life and conditions. And the Christian preacher's or teacher's vivid portrayal of the Christian's heaven too often denotes to the Hindu only one of the many purgatorial heavens of his religion, and rarely suggests to him the supreme test of the value of our faith as contrasted with his own. The glories of our heaven do not appeal to the stolid, weary, transmigration-ridden soul of the Hindu as they do to the youthful, hopeful, buoyant soul of the Christian. And this is a fact which the missionary would do well to keep in mind at all times.

I might continue the list of the incompatibilities of Hindu and Christian ideals. But I have gone far enough to show, I trust, that the two faiths are at many points antipodal, and that their ideals clash in matters fundamental and crucial.

Further, I wish to repeat that I do not maintain that Christian ideals are always, or even ever, represented in their fulness, or with the right emphasis, by us of the West. Hinduism is an ethnic faith, and it must be weighed and valued by the ideals which the people of this land have imbibed from it and invariably connect with it. Christianity is a world faith, and no one nation or continent can be a full exemplar, or an all-wise interpreter, of its life and ideals. Hence I claim that one of the considerations which demand closest attention from a western teacher, as he imparts his faith to the people of India, is that of the choice and emphasis of ideals which he shall present to them. Let him neither a.s.sume, on the one hand, that Hindu ideals are unchristian, nor, on the other, that our western ideals, both in their emphasis and exclusiveness, are the all-in-all of Christian truth and life. Christianity in the East, when it becomes thoroughly indigenous, will reveal and glorify a different type of life from that of the West. It will be less aggressive and a.s.sertive, but more contemplative and more deeply pious and other-worldly than anything we have been wont to see in the West.

The day has come when missionaries must study with more seriousness the religion of India, that they may understand its true inwardness and discover its sources of power. Above all, they must be conversant with its highest ideals and understand the relationship of the same to those of their own faith. And they must not forget that they must approach this study with genuine sympathy and appreciation, in order to find the best in Hinduism, as well as to be fortified against its worst features.

Never before did the educated men of this land stand up with more determination for their old ideals, and this is a matter of serious concern to our cause. On the other hand, the most encouraging fact in the realm of Christian work in India at the present time is that of the marvellous place which our Lord has found among the people of the land, especially the educated, as the ideal of life. They will have none of Him as a Saviour, and His death has no significance to them.

But His blessed life has become the inspiration and the ideal of life to the cultured cla.s.ses of India, in a way which is transforming their ethical conceptions and which largely eclipses all other life-influences among them. Herein lies our hope and a.s.surance for India. But what they crave, and what they say they _must_ have, is "an Oriental Christ," a Christ who is not presented in a western garb of life and thought. Herein do we learn a most important lesson for our life-work, as Christian missionaries in this land of the East.

CHAPTER IX

THE HOME LIFE OF HINDUS

The home life of a people is one of the most decisive tests of its character and its state of civilization.

In this chapter I shall attempt only to describe the home life of Hindus. And even within this limitation I can only refer to the general characteristics which obtain among nearly _all_ Hindus, and shall pa.s.s by the details, which differ so largely in different parts of the country and among different castes.

It is in the home that the natural religious bent of the Hindu finds its full scope and most touching manifestations. Generally speaking, one may say that the house of a Hindu is his sanctuary, where the tutelar G.o.d has its niche or shrine to which daily worship is rendered. There is hardly any event connected with home life which is not religiously viewed and made the occasion of definite family worship. Of the sixteen events in the life of a man, from birth to death, there is not one which is not viewed from a religious aspect, and is not accompanied by an elaborate ritual.

There is hardly a respectable Hindu household in which there is not a shrine containing an idol of stone or of some metal which corresponds in value to the measure of the family's wealth. "Every morning and evening it is worshipped by the hereditary _purohit_, or priest, who visits the house for the purpose twice a day, and who, as the name implies, is the first in all ceremonies, second to none but the _Guru_, or spiritual guide. The offerings of rice, fruits, sweetmeats, and milk, made to the G.o.d, he carries home after the close of the service. A conch is blown, a bell is rung, and a gong beaten at the time of worship, when the religiously disposed portion of the inmates, male and female, in a quasi-penitent att.i.tude, make their obeisance to the G.o.d and receive in return the hollow benediction of the priest."[5]

[Footnote 5: From "Hindus as They Are."]

Even the building of the house is a matter which must be done according to the rules of faith. The selection of a site, the correct orientation of the building, the number and location of the rooms, the proper material for the structure,--all of these must be determined by the _Vastu Sastri_, or the architects, who do their business not so much on scientific lines as upon religious. They have their _Shastras_, or books of instruction, in architecture, whose basis is largely a consideration of the supposed sentiments of the G.o.ds and a proper harmonizing in the building of various religious conceits, crude superst.i.tions, and immemorial customs.

Even the day and hour of entering and dedicating the house must be fixed by rules of faith, which are as exacting as they are mult.i.tudinous. To enter and consecrate a house at the wrong astrological moment would bring in its train a number of domestic disasters. The house may be anything, from a most primitive hut to a many-aisled palace; but in every case the astrologer must be consulted as to the time; the spiritual architect must give his rules as to the structure; and the family priest must make the house habitable by an elaborate ceremonial and offerings to the G.o.d or G.o.ds of the family.

It is only after all these have been accomplished that a householder may, with a clean conscience, enter his new home and expect a blessing upon his family therein.

To a stranger who pa.s.ses through the streets of a town or village it may seem strange that no two adjoining houses have exactly the same orientation. He may think it an evidence of carelessness, or a want of taste. But to the Hindu it is the result of pious conformity to the rules of his faith. To a non-Hindu it may seem peculiar that Hindus generally enter their new homes in the first half of the year. But to the Hindu it is the only half when the G.o.ds are awake; it would be unpropitious and almost sacrilegious to dedicate a house in that part of the year when the G.o.ds are supposed to be asleep!

The Hindu home would not be, to a westerner, either pleasant or convenient. It looks dingy and dark, doors are small and ma.s.sive, windows are few and generally closed. This is partly because they are intended to keep out the tropical glare, and partly because the people seem averse to occupying an airy room. A westerner would suffocate in a room in which Hindus would delight to spend a night. It has always been a wonder to the writer that they thrive on so little fresh air in their homes.

Hindus, in the main, care very little for elaborate household furniture. Even in homes of wealth, articles of household furniture are few and are chosen merely for utility's sake, save in homes where western ideas are finding their way and a growing desire to ape western manners takes possession of a family. Some years ago, a wealthy Hindu gentleman welcomed the writer into his fine new three-storied bungalow, whose front door was elaborately carved and had cost Rs. 2000. It was furnished with fantastic articles of European furniture. Mechanical toys and speaking dolls had places of prominence; and among the pictures which adorned the walls the place of honour was given to a framed tailor's pattern-plate! A full-sized painting of the late British queen was specially honoured by being kept in a dark closet! The family did not live in this house, but occupied a comfortable one-storied building in the back yard. It was adequate to their needs and in harmony with their tastes.

Hindus generally sleep on the floor. They spread a mat under them, and this suffices for the ordinary man. Many add to this a dirty pillow, which is a mark of extravagance and an evidence of degeneracy. The men of the house may sleep anywhere within, or in the verandah without, according to the season of the year. Recently, western ideas have encroached upon this primitive, sanitary custom, and cots are finding an ever increasing place in the household economy.

The Hindu family system is widely different from that of the West.

Among them the Joint Family System prevails universally. It is built on the old patriarchal idea, according to which three generations generally live under the same roof and enjoy a community of life and of interest. When a man and wife have reared a family, the sons bring to the paternal home their wives and live together and raise their families in the common home of their father. The supreme authority, in the direction of all their affairs, rests with the father. And the mother generally takes charge of the household commissariat. The whole income of all the members of the family is brought into the common treasury, out of which all expenses are met. There is no individual property, and no rights and privileges which any one can claim apart from another's in that home. In large Hindu families there is often found a small colony thus living together and dependent for guidance and instruction upon the father. This system entails a great deal of responsibility upon the head, whose authority is supreme. And so loyal is every Hindu to paternal authority that there is never any question raised by any one as to obedience to his commands.

This system has its advantages. In early times, it brought strength and security to households thus consolidated. It is doubtless favourable to general economy. And it has the peculiar merit of developing a strong sense of responsibility in the whole family for its every member, however incapacitated she or he may be for self-support. The weak and the sick and the feeble-minded have the same claim upon the resources of the family as have the others, and the claim is universally recognized. For this reason, poor-houses are not needed in India.

On the other hand, Hindus themselves are coming to regard this system as being out of joint with modern life, under the aegis of a progressive, civilized government. One of its chief defects is its encouragement of laziness in members of families. No one feels that he is responsible for his own maintenance. And no matter how industrious a member may be, the product of his labour is not his own--it belongs to the family. Such a system saps the foundation of industry and enterprise. It furnishes constant temptation to slothfulness and inactivity. In former times, this may not have been so manifest; but at present, when opportunities open wide their inviting doors, and means of acc.u.mulating wealth and influence multiply, the system has become a source of discontent and of serious difficulty in the community.

A few years ago the educated Hindus of South India were so exercised over the injustice of the situation that they urged upon the Madras Legislature a new act, called "the Gains Learning Bill," whereby every man might claim the financial results of his own labours and acc.u.mulate wealth apart from the property of the family. The matter was fully argued in the Legislature, and the injustice of the Joint Family System was so clearly revealed in this matter, that the bill was carried through. Thereupon, orthodox Hindus raised such a storm of opposition to the bill and decried it so vehemently, as a subversion of their faith and an overthrow of their most ancient and cherished inst.i.tution, that the governor never signed the bill; and it has therefore never become law.

Nevertheless, the agitation against the system is increasing, and the incongruity of the Joint Family System with modern social conditions is becoming so marked that the day of its overthrow is approaching.

A well-known Hindu writer describes the injustice of this system as follows: "As one of the usual consequences of a patriarchal system, a respectable Hindu is often obliged to support a number of hangers-on, more or less related to him by kinship. A brother, an uncle, a nephew, a brother-in-law, etc., with their families, are not infrequently placed in this dependent position, notwithstanding the trite apothegm, which says, 'it is better to be dependent on another for _food_ than to live in his _house_.'"

Moreover, this system fosters family dissension. It requires an ideal family, under the strong guidance of an ideal head, to live in peace and harmony under this system. The writer above quoted, himself a Hindu who had long lived under the system, expressed himself strongly upon the subject: "The millennium is not yet come. Seven brothers living together with their wives and children, under one and the same paternal roof, cannot reasonably be expected to abide in a state of perfect harmony, so long as selfishness and incongruous tastes and interests are continually working to sap the very foundation of friendliness and good-fellowship. Union is strength, but harmonious union, under the peculiar regime indicated above, is already a remarkable exception in the present state of Hindu society. On careful inquiry it will be found that women are at the bottom of that mischievous discord which eats into the very vitals of domestic felicity. Separation, therefore, is the only means that promises to afford relief from this social incubus; and to separation many families have now resorted, much after the fashion of the dominant race, with a view to the uninterrupted enjoyment of domestic happiness."

Outside of the family itself, perhaps the two most important functionaries are the family priest and the astrologer. And of these two the latter is doubtless the more influential. It is well known, as I have written on another page, that Hindus are not only firm believers in astrology, but also the abject slaves of this science, falsely so-called, in all the affairs of life. It is wonderful how many events in the life of a family come within the realm of astrological guidance and control. From birth to death, most of the important transactions of life are controlled by astrological considerations.

And with the astrologer we naturally join the sooth-sayer, who is frequently in demand to p.r.o.nounce his incantations and utter his _mantras_, to remove all kinds of maladies and misfortune that may overtake members of the family. It is impossible for a Westerner to realize how much of the life of the Hindu, in the home and in society, is circ.u.mscribed by superst.i.tions and directed by omens only. In the case of a man setting out upon a journey forty-three different things may happen which prognosticate good, and thirty-four which forebode evil. In household matters, the eye of the Hindu man, and very specially of the Hindu woman, is ever open to any one of a thousand indications that may reveal the will of the G.o.d or the demon as to conduct on the occasion.

The position of women in the Hindu home is fundamental, and much misunderstood by the people of the West.

It is sadly true that woman in Hinduism has suffered, throughout the centuries, gross injustice, and has laboured under a thousand disabilities. But it does not follow from this, as those not familiar with Hindu lives are too apt to conclude, that woman is therefore a nonent.i.ty and a mere helpless drudge in the family.

It is true that the great lawgiver, Manu, said, "No sacrifice is allowed to women apart from their husbands, no religious rite, no fasting; as far only as a wife honours her lord, so far is she exalted to heaven." In accordance with this, Hinduism has always consistently maintained that woman's well-being is entirely derived from her relationship to man. Her salvation is to be acquired through him. Her glory upon earth and her bliss in heaven and final emanc.i.p.ation depend upon her att.i.tude to him, specially her obedience and devotion.

It is also true, that in no stage of her existence can she be regarded as independent. She is dependent upon her father in childhood, the slave of her husband so long as he lives, and subject to her son during the days of her widowhood. Hinduism leaves her no opportunity, in this human existence, for liberty and independence.

Hindu ideas of womanhood have always been low and unworthy. Rather than being considered a help-mate to man, she has ever been regarded as his tempter and seducer. The proverbs of India are full of these base insinuations concerning womanhood. "What is the chief gate to h.e.l.l? Woman." This is only one of a host of common sayings which brand the womanhood of India with shame.

It is for this same reason that woman has always been held unworthy of education. To educate a woman is compared to placing a knife in the hands of a monkey. The ignorance of the women of India to-day is not a matter of careless neglect, but rather of studied purpose to deny to them that which might change their relationship of subjection to man.

One might suppose that in matters of religion, which is the peculiar consolation of the woman of India, a wide door of opportunity might be given to her. But here again Manu says, "Woman has no business with the texts of the Vedas; thus is the law fully settled. Having therefore no evidence of law, and no knowledge of expiatory texts, sinful woman must be as foul as falsehood itself; and this is a fixed rule."

There are texts which command kindness and respect to womanhood. But the above quotations represent the tenor of Hindu literature.

All of these represent the att.i.tude of man toward woman in the home.

In society, she has had no recognized place whatever, until the present, when, under the influence of western civilization, she is beginning to find a very limited scope for her legitimate activities.

Nevertheless, in the seclusion of her own home, and inheriting the burden of this deep reproach heaped upon her from time immemorial by men, woman has created for herself a place of power in the Hindu home.

Within this sanctuary she has erected her throne and reigns a queen.

Has man kept her in ignorance? She will therefore apply herself the more a.s.siduously to works of faith and piety. Has he heaped upon her abuse and called her "donkey" and "buffalo"? She has repaid the insult by a loving devotion to her lord, such as has conquered his pride.

Whether it be as wife or mother, the women of no other land wield greater power than the much-abused women of India. There is no woman on earth who reveals, at this present time, more devotion and attachment to her husband than does the Hindu wife. The old system of _Sati_, whereby a woman immolated herself on the funeral pyre of her dead husband, what was it? It was, indeed, a custom inst.i.tuted by man, enforced by religious rewards and penalties, with a view to reveal the woman as the abject subject of her husband. And yet she glorified that custom and often trans.m.u.ted it into the most sublime exhibition of wifely devotion. Hear the description of a _Sati_, given by a Hindu, the subject of which was his own aunt. "My aunt," writes he, "was dressed in a red silk _sari_, with all the ornaments on her person; her forehead daubed with a very thick coat of _sindur_, or vermilion; her feet painted red with _alta_; she was chewing a mouthful of betel; and a bright lamp was burning before her. She was evidently wrapped in an ecstasy of devotion, earnest in all she did, quite calm and composed as if nothing important was to happen. In short, she was then at her _matins_, anxiously awaiting the hour when this mortal coil should be put off. My uncle was lying a corpse in the adjoining room. It appeared to me that all the women a.s.sembled were admiring the virtue and fort.i.tude of my aunt. Some were licking the betel out of her mouth, some touching her forehead, in order to have a little of the _sindur_, or vermilion; while not a few, falling before her feet, expressed a fond hope that they might possess a small particle of her virtue.... In truth, she was evidently longing for the hour when her spirit and that of her husband should meet together and dwell in heaven. She had a _tulsi mala_ (string of basil beads) in her right hand, which she was telling, and she seemed to enjoy the shouts of 'Hari, Hari-bole,' with perfect serenity of mind. We reached Nimtalla Ghat about twelve; after staying there for about ten to fifteen minutes, sprinkling the holy water on the dead body, all proceeded slowly to the Kultalla Ghat, about three miles north of Nimtalla. The dead body, wrapped in new clothes, being placed on the pyre, my aunt was desired to walk seven times round it, which she did while strewing flowers, cowries (sh.e.l.ls), and parched rice on the ground. It struck me at the time that, at every successive circ.u.mambulation, her strength and presence of mind failed; whereupon the Darogah (government representative) stepped forward once more and endeavoured, even at the last moment, to deter her from her fatal determination.

But she, at the very threshold of ghastly death, in the last hour of expiring life, the fatal torch of _Yama_ (Pluto) before her, calmly ascended the funeral pile and, lying down by the side of her husband with one hand under his head, and another on his breast, was heard to call in a half-suppressed voice, 'Hari, Hari,'--a sign of her firm belief in the reality of eternal beat.i.tude. When she had thus laid herself on the funeral pyre, she was instantly covered, or rather choked, with dried wood, while some stout men with bamboos held and pressed down the pyre, which was by this time burning fiercely on all sides. A great shout of exultation then arose from the surrounding spectators, till both the dead and living bodies were converted into a handful of dust and ashes."[6]

[Footnote 6: "Hindus as They Are."]