The doctor picked up the baby, pushed back the swollen eyelids, and washed away the ma.s.ses of pus, only to find both eyeb.a.l.l.s utterly destroyed. One more to be added to the army of India's blind! One more case of "too late"! One more atom in the ma.s.s of India's unnecessary, preventable suffering,--that suffering which moved to compa.s.sion the heart of the Christ. How many more weary generations must pa.s.s before we, His followers, make such incidents impossible? How many before Indian women with pitying eyes and tender hands shall have carried the gift of healing, the better gift of the health that outstrips disease, through the roads and villages of India?

[Ill.u.s.tration: Freshman Cla.s.s at Vellore]

[Ill.u.s.tration: Latest Arrivals at Vellore]

The existence of the Medical School has been made possible by the gifts of American women. Its continued existence and future growth depend upon the same source. Gifts in this case mean not only money, but life. Where are those American students who are to provide the future doctors and nurses not only to "carry on" this school as it exists, but to build it up into a great future? It is to the girls now in high school and college that the challenge of the future comes. Among the conflicting cries of the street and market place, comes the clear call of Him whom we acknowledge as Master of life, re-iterating the simple words at the Lake of Galilee, "What is that to thee? Follow thou me."

Rupert Brooke has sung of the summons of the World War that cleansed the heart from many pettinesses. His words apply equally well to this service of human need which has been called "war's moral equivalent."

"Now, G.o.d be thanked, Who has matched us with His hour, And caught our youth, and wakened us from sleeping, With hand made sure, clear eye, and sharpened power, To turn, as swimmers into cleanness leaping, Glad from a world grown old and cold and weary."

AN EXAMPLE OF CHRISTIAN TREATMENT

Volumes might be written on the atrocities and absurdities of wizards, quack doctors, and the hideous usages of native midwifery. The ministry of Christian physicians comes as a revelation to the tortured victims.

The scene is a ward in a Christian Hospital for women in South India.

The patients in adjacent beds, convalescents, converse together.

"What's the matter with you?" says Bed No. 1 contentedly. "My husband became angry with me, because the meal wasn't ready when he came home and he cut my face. The Doctor Miss Sahib has mended me, she has done what my own mother would not do." Said another in reply to the question, "The cow horned my arm, but until I got pneumonia I couldn't stop milking or making bread for the father of my children, even if it was broken. The hospital is my Mabap (mother-father)."

"What care would you get at home?" chimed in another who had been burning up with fever. "Oh! I would be out in the deserted part of the woman's quarters. It would be a wonderful thing if any one would pa.s.s me a cup of water," she replied. From another bed, a young wife of sixteen spoke of having been ill with abscesses. "One broiling day," she said, "I had fainted with thirst. The midwives had neglected me all through the night, and, thinking I was dying, they threw me from the cord-bed to the floor, and dragged me down the steep stone staircase to the lowest cellar where I was lying, next to the evil-smelling dust-bin, ready for removal by the carriers of the dead, when the Doctor Miss Sahib found me and brought me here. She is my mother and I am her child."

An old woman in Bed No. 4 exhorts the patients around her to trust the mission workers. "I was against them once," she tells them, "but now I know what love means. Caste? What is caste? I believe in the goodness they show. That is their caste."

Words profoundly wise!

On the slope of the desolate river among the tall gra.s.ses I asked her, "Maiden, where do you go shading your lamp with your mantle? My house is all dark and lonesome,--lend me your light!" She raised her dark eyes for a moment and looked at my face through the dusk. "I have come to the river," she said, "to float my lamp on the stream when the daylight wanes in the west." I stood alone among tall gra.s.ses and watched the timid flame of her lamp uselessly drifting in the tide.

In the silence of the gathering night I asked her, "Maiden, your lights are all lit--then where do you go with your lamp? My house is all dark and lonesome,--lend me your light." She raised her dark eyes on my face and stood for a moment doubtful. "I have come," she said at last, "to dedicate my lamp to the sky." I stood and watched her light uselessly burning in the void.

In the moonless gloom of midnight I asked her, "Maiden, what is your quest holding the lamp near your heart? My house is all dark and lonesome,--lend me your light." She stopped for a minute and thought and gazed at my face in the dark. "I have brought my light," she said, "to join the carnival of lamps." I stood and watched her little lamp uselessly lost among lights.

_Rabindranath Tagore._

CHAPTER SIX

WOMEN WHO DO THINGS

India has boasted certain eminent women whom America knows well. Ramabai with her work for widows is a household word in American homes and colleges; President Harrison's sentences of appreciation emphasized the distinction that already belonged to Lilavati Singh; Chandra Lela's search for G.o.d has pa.s.sed into literature. The Sorabji sisters are known in the worlds of law, education, and medicine.

But these names are not the only ones that India has to offer. In the streets of her great cities where two civilizations clash; in sleepy, old-world towns where men and women, born under the shade of temple towers and decaying palaces, are awakening to think new thoughts; in isolated villages where life still harks back to pre-historic days--against all these backgrounds you may find the Christian educated woman of New India measuring her untried strength against the powers of age-old tradition.

In this chapter I would tell you of a few such women whom I have met.

They are not the only ones; they may not be even pre-eminent. Many who knew India well would match them with lists from other localities and in other lines of service.

These five are all college women. One had but two years in a Mission College whose course of study went no further; one carries an American degree; three are graduates of a Government College for men. All go back to the pioneer days before Madras Women's Christian College and Vellore Medical School saw the light, and when Isabella Thoburn's college department was small; all five bear proudly the name of Christian; through five different professions they are giving to the world of India their own expression of what Christianity has meant to them.

[Ill.u.s.tration: MRS. PAUL APPASAMY]

Home Making and Church Work.

Throughout India there exists a group of women workers, widely scattered, largely unknown to one another, in the public eye unhonored and unsung, yet performing tasks of great significance. Wherever an Indian Church raises its tower to the sky, there working beside the pastor you will find the pastor's wife.

Sometimes she lives in the heart of the Hindu town; sometimes in a village, in the primitive surroundings of a ma.s.s-movement community.

Eminent among such is Mrs. Azariah, wife of the first Indian bishop, and with him at the head of the Tinnevelly Missionary Society at Dornakal.

There, in the heart of the Deccan, among primitive Telugu outcastes, is this remarkable group of Indian missionaries, supported by Indian funds, winning these lowly people through the gospel of future salvation and of present betterment.

It was on a Sunday morning that I slipped into the communion service at Dornakal. The little church, built from Indian gifts with no aid from the West, is simplicity itself. The roof thatched with millet stalks, the low-hanging palmyra rafters hung with purple everlastings, the earth-floor covered with bamboo matting, all proclaimed that here was a church built and adorned by the hands of its worshippers. The Bishop in his vestments dispensed the sacrament from the simple altar. Even the Episcopal service had been so adapted to Indian conditions that instead of the sound of the expected chants one heard the Te Deum and the Venite set to the strains of Telugu lyrics. The audience, largely of teachers, theological students, and schoolboys and girls, sat on the clean floor s.p.a.ce. One saw and listened with appreciation and reverence, finding here a beginning and prophecy of what the Christianized fraction of India will do for its motherland.

It was against this background that I came to know Mrs. Azariah. In the bungalow, as the Bishop's wife, she presides with dignity over a household where rules of plain living and high thinking prevail. She dispenses hospitality to the many European guests who come to see the activities of this experimental mission station, and packs the Bishop off well provided with food and traveling comforts for his long and numerous journeys. The one little son left at home is his mother's constant companion and shows that his training has not been neglected for the mult.i.tude of outside duties. One longs to see the house when the five older children turn homeward from school and college, and fill the bungalow with the fun of their shared experiences. Mercy, the eldest daughter, is one of the first Indian women students to venture on the new commercial course offered by the Young Women's Christian a.s.sociation with the purpose of fitting herself to be her father's secretary. In a few months she will be bringing the traditions of the Women's Christian College of Madras, where she spent two previous years, to share with the Dornakal community.

But, though wife and mother and home maker, Mrs. Azariah's interests extend far beyond the confines of her family. She is president of the Madras Mothers' Union, and editor of the little magazine that travels to the homes of Tamil and Telugu Christian women, their only subst.i.tute for the "Ladies' Home Journal" and "Modern Priscilla." She is also the teacher of the women's cla.s.s, made up of the wives of the theological students. A Tamil woman in a Telugu country, she, too, must have known a little of the linguistic woes of the foreign missionary. Those days, however, are long past, and she now teaches her daily cla.s.ses in fluent and easy Telugu. There are also weekly trips to nearby hamlets, where the women-students are guided by her into the ways of adapting the Christian's good news to the comprehension of the plain village woman, whose interests are bounded by her house, her children, her goats, and her patch of millet.

Such a village we visited that same Sunday, when toward evening the Bishop, Mrs. Azariah, and I set out to walk around the Dornakal domain.

We saw the gardens and farm from which the boys supply the whole school family with grain and fresh vegetables; we looked up to the grazing grounds and saw the herd of draught bullocks coming into the home sheds from their Sunday rest in pasture. I was told about the other activities which I should see on the working day to follow--spinning and weaving and sewing, cooking and carpentry and writing and reading--a simple Christian communism in which the boys farm and weave for the girls, and the girls cook and sew for the boys, and all live together a life that is leading up to homes of the future.

It was after all that that we saw the village. On the edge of the Mission property we came to the small group of huts, wattled from tree branches and clay, inhabited by Indian gypsy folk, just settling from nomadism into agricultural life. So primitive are they still, that lamp light is _taboo_ among them, and the introduction of a kerosene lantern would force them to tear down those attempts at house architecture and move on to a fresh site, safe from the perils of civilization. It is among such primitive folk that Mrs. Azariah and her students carry their message. Herself a college woman, what experiment in sociology could be more thrilling than her contact with such a remnant of the primitive folk of the early world?

Mother, home-maker, editor, teacher, evangelist, with quiet unconsciousness and utter simplicity she is building her corner of Christian India.

Public Service.

"To-morrow is the day of the Annual Fair and I am so busy with arrangements that I had no time even to answer the note you sent me yesterday." No, this was not said in New York or Boston, but in Madras; and the speaker was not an American woman, but Mrs. Paul Appasamy, the All-India Women's Secretary of the National Missionary Society.

[Ill.u.s.tration: MRS. PAUL APPASAMY]

It was at luncheon time that I found Mrs. Appasamy at home, and persuaded her by shortening her meal a bit to find time to sit down with me a few minutes and tell me of some of the opportunities that Madras offers to an Indian Christian woman with a desire for service.

For such service Mrs. Appasamy has unusual qualifications. The fifth woman to enter the Presidency College of Madras, she was one of those early pioneers of woman's education, of whom we have spoken with admiring appreciation. Two years of a.s.sociation with Pandita Ramabai in her great work at Poona added practical experience and a familiarity with organization. Some years after her marriage to Mr. Appasamy, a barrister-at-law in Madras, came the opportunity for a year of foreign travel, divided between England and America. Such experiences could not fail to give a widened outlook, and, when Mrs. Appasamy returned to make her home in Madras, she soon found that not even with four children to look after, could her interests be confined to the walls of her own home.

American girls might be interested to know how wide a range of activities Indian life affords--how far the Western genius for organization and committee-life has invaded the East. Here is a partial list of Mrs. Appasamy's affiliations:

Member of Council and Executive for the Women's Christian College.

Vice President of the Madras Y.W.C.A.

Member of the Hostel Committee of the Y.W.C.A.

Member of the Vernacular Council of the Y.W.C.A.