School Life.

It is not unusual for an Indian girl to spend ten or twelve years in such a boarding school. An inst.i.tution is a poor subst.i.tute for a home, but in such cases it must do its best to combine the two. This means that books are almost accessories; _school life_ is the most vital part of education.

To such efforts the Indian girl responds almost incredibly. Whatever her faults--and she has many--she is never bored. Her own background is so narrow that school opens to her a new world of surprise. "Isn't it wonderful!" is the constant reaction to the commonplaces of science. No less wonderful to her is the liberty of thinking and acting for herself that self-government brings.

Seeta loves her home, but before a month is over its close confinement palls and she writes back, "I am living like a Muhammadan woman. I wish it were the last day of vacation." Her father is shocked by her desire to be up and doing. He calls on the school princ.i.p.al and complains, "I don't know what to make of my daughter. Why is she not like her mother?

Are not cooking and sewing enough for any woman? Why has she these strange ideas about doing all sorts of things that her mother never wanted to do?" Then the princ.i.p.al tries to explain patiently that new wine cannot be kept in old bottles, and that unless the daughter were to he different from the mother it was hardly worth while to send her for secondary education. So, when the long holiday is over, Seeta returns with a fresh appreciation of what education means in her life; and we know that when _her_ daughters come home for vacation, it will be to a mother with sympathy and understanding.

The girls' loyalty to their school is at times almost pathetic. An American teacher writes, "One moonlight night when I was walking about the grounds talking with some of the oldest girls, one of them caught my hand, and turned me about toward the school, which, even under the magic of the Indian moon, did not seem a particularly beautiful sight to me.

'Amma' (mother), she said, in a voice quivering with emotion, 'See how beautiful our school is! When I stand out here at night and look at it through the trees, it gives me such a feeling _here_,' and she pressed her hand over her heart.

"'Do you think it is only beautiful at night?' one of the other girls asked indignantly, and all joined in enthusiastic affirmations of its attractions even at high noon,--which all goes to show how relative the matter is. I, with my background of Wellesley lawns and architecture, find our school a hopelessly unsanitary makeshift to be endured patiently for a few years longer, but to these girls with their background of wretchedly poor village homes it is in its bare cleanliness, as well as in its a.s.sociations, a veritable place of 'sweetness and light.'"

Athletics.

Organized play is one of the gifts that school life brings to India. It, too, has to be learned, for the Indian girl has had no home training in initiative. The family or the caste is the unit and she is a pa.s.sive member of the group, whose supreme duty is implicit obedience. One Friday when school had just reopened after the Christmas vacation, one of the teachers came to the princ.i.p.al and said, "May we stop all cla.s.ses this afternoon and let the children play? You see," as she saw remonstrance forthcoming, "it's just _because_ it's been vacation. They say they have been so long at home and there has been no chance to play." Cla.s.ses were stopped, and all the school played, from the greatest unto the least, until the newly aroused instinct was satisfied.

Basket ball had an interesting history in one school. At first the players were very weak sisters, indeed. The center who was knocked down wept as at a personal affront, and the defeated team also wept to prove their penitence for their defeat. But gradually the team learned to play fair, to take hard knocks, and to cheer the winners. They grew into such "good sports" that when one day an invading cow, aggrieved at being hit in the flank by a flying ball, turned and knocked the goal thrower flat on the ground, the interruption lasted only a few minutes. The prostrate goal-thrower recovered her breath, got over her fright, and, while admiring friends chased the cow to a safe distance, the game went on to the finish.

Dramatics.

The dramatic instinct is strong and the school girl actress shines, whether in the role of Ophelia or Ramayanti. In India among Hindus or Christians, in school or church or village, musical dramas are frequently composed and played and hold unwearied audiences far into the night. Among Christians there is a great fondness for dramatizing Bible narratives. Joseph, Daniel, and the Prodigal Son appear in wonderful Indian settings, "adapted" sometimes almost beyond recognition. They show interesting likeness to the miracle and mystery plays of the Middle Ages. There is the same naive presentation; the same introduction of the buffoon to offset tragedy with comedy; the same tendency to overemphasize the comic parts until all sense of reverence is lost. In some respects India and Mediaeval Europe are not so far apart.

A high school cla.s.s one night presented part of the old Tamil drama of Harischandra. The heroine, an exiled queen, watches her child die before her in the forest. Having no money to pay for cremation on the burning ghat, she herself gathers firewood, builds a little pyre, and with such tears and lamentations as befit an Oriental woman lays her child's body on the funeral pile. Just as the fire is lighted and the corpse begins to burn, the keeper of the burning ghat appears and, with anger at this trespa.s.s, kicks over the pyre, puts the fire out, and throws the body aside. Just at this moment Chandramathy sees in him the exiled king, her husband and lord, and the father of her dead child. There are tearful recognitions; together they gather again the scattered firewood, rebuild the pyre, and share their common grief.

The play was given in a dimly lighted court, with simple costumes and the crudest stage properties. But one spectator will not soon forget the schoolgirl heroine whose ma.s.ses of black hair swept to her knees. She lived again all the pathos, the anger and despair and reconciliation of the old tale, and her audience thrilled with her as at the touch of a tragedy queen.

Student Government.

Co-operation in school government and discipline is one of the most educational experiences that an Indian girl can pa.s.s through. To feel the responsibility for her own actions and those of her schoolmates, to form impersonal judgments that have no relation to one's likes and dislikes, these are lessons found not between the covers of text-books, but at the very heart of life-experience. Under such moral strain and stress character develops, not as a hothouse growth of unreal dreams and theories, but as the st.u.r.dy product of life situations.

Some schools divide themselves into groups, each of which elects a "queen" to represent and to rule. The queens with elected teachers and the princ.i.p.al form the governing body, before which all questions of discipline come for settlement. Great is the office of a queen. She is usually well beloved, but also at times well hated, for the "Court"

occasionally dispenses punishments far heavier than the teachers alone would dare to inflict and its members often realize the truth of Shakespeare's statement, "Uneasy lies the head that wears a crown."

[Ill.u.s.tration: PRIESTS OF THE HINDU TEMPLE.]

The "Court" is now in session and has two culprits before its bar.

Abundance has been found to have a cake of soap and a mirror, not her own, shut up in her box. Lotus copied her best friend's composition and handed it in as hers. What shall be done to the two? Discussion waxes hot. The play hour pa.s.ses. Shouts and laughter come in from the tennis court and the basket ball field. Every one is having a good time save the culprits and the four queens, who pay the penalty of greatness and bear on their young shoulders the burdens of the world. Evidence is hard to collect, for the witnesses disagree among themselves. Then there are other complications. Abundance stole _things_ which you can see and touch, while Lotus's theft was only one of intangible thoughts.

Furthermore, Abundance comes from a no-account family, quite "down and out," while Lotus is a pastor's daughter and as such ent.i.tled to due respect and deference. And still further, n.o.body likes Abundance, while Lotus is very popular and counts one of the queens as her intimate friend. Much time pa.s.ses, the supper bell rings, and the players troop noisily indoors, but the four burdened queens still struggle with their dawning sense of justice. At last, as the swift darkness drops, the case is closed and judgment p.r.o.nounced. Much time has been consumed, but four girls have learned a few of life's big lessons, not found in books, such as: that thoughts are just as real as things; that likes and dislikes have nothing to do with matters of discipline; that a girl of a "way up"

family should have more expected of her than one who is "down and out."

Perhaps that experience will count more than any "original" in geometry.

Student Government also brings about a wonderful comradeship between teachers and pupils. Out of it has grown such a sense of friendly freedom as found expression in this letter written to its American teacher by a Junior Cla.s.s who were more familiar with the meter of Evangeline than with the geometry lesson a.s.signed.

Dear Miss----:

We are the Math. students who made you lose your temper this morning, and we feel very sorry for that. We found that we are the girls who must be blamed. We ought to have told you the matter beforehand, but we didn't, so please excuse us for the fault which we committed and we realize now. Our love to you.

V Form Math. Girls.

P.S. We would like to quote a poem which we are very much interested in telling you:

"What is that that ye do, my children?

What madness has seized you this morning?

Seven days have I labored among you, Not in word alone, but showing the figures on the board.

Have you so soon forgotten all the definitions of _Loci_?

Is this the fruit of my teaching and laboring?"

Co-operative Housekeeping.

Co-operation is needed not only in "being good," but also in eating and drinking and keeping clean. There are school families in India where every member from the "queen" to the most rollicking five-year-old has her share in making things go. The queen takes her turn in getting up at dawn to see that the "water set" is at the well on time; five-year-old Tara wields her diminutive broom in her own small corner, and each is proud of her share. There is in Indian life an unfortunate feud between the head and the hand. To be "educated" means to be lifted above the degradation of manual labor; to work with one's hands means something lacking in one's brain. Not seldom does a schoolboy go home to his village and sit idle while his father reaps the rice crop. Not seldom does an "educated" girl spend her vacation in letter writing and crochet work while her "uneducated" mother toils over the family cooking.

Girls, however, who have spent hours over the theories of food values, balanced meals, and the nutrition of children, and other hours over the practical working out of the theories in the big school family, go home with a changed att.i.tude toward the work of the house. Siromony writes back at Christmas time, "The first thing I did after reaching home was to empty out the house and whitewash it."

Ruth's letter in the summer vacation ends, "We have given our mother a month's holiday. All she needs to do is to go to the bazaar and buy supplies. My sister and I will do all the rest."

On Christmas day, Miracle, who is spending her vacation at school, all on her own initiative gets up at three in the morning to kill chickens and start the curry for the orphans' dinner, so that the work may be well out of the way before time for the Christmas tree and church.

Golden Jewel begs the use of the sewing machine in the Mission bungalow.

All the days before Christmas her bare feet on the treadle keep the wheels whirring. Morning and afternoon she is at it, for Jewel has a quiver full of little brothers and sisters, and in India no one can go to church on Christmas without a new and holiday-colored garment. One after another they come from Jewel's deft fingers and lie on the floor in a rainbow heap. When Christmas Eve comes all are finished--except her own. On Christmas morning all the family are in church at that early service dearest to the Indian Christian, with its decorations of palm and asparagus creeper, its carols and rejoicings and new and shining raiment. In the midst sits Jewel and her clothes to the most seem shabby, but to those who know she is the best dressed girl in the whole church, for she is wearing a new spiritual garment of unselfish service.

[Ill.u.s.tration: Tamil Girls Preparing for College]

[Ill.u.s.tration: The Village of the Seven Palms]

The Indian Girl's Religion.

To the Indian schoolgirl religion is the natural atmosphere of life. She discusses her faith with as little self-consciousness as if she were choosing the ingredients for the next day's curry. She knows nothing of those Western conventions that make it "good form" for us to hide all our emotions, all our depth of feeling, under the mask of not caring at all. She has none of that inverted hypocrisy which causes us to take infinite pains to a.s.sure our world that we are vastly worse than we are.

What Lotus feels she expresses simply, naturally, be it her interest in biology, her friendship for you, or her response to the love of the All-Father. And that response is deep and genuine. There is a spiritual quality, an answering vibration, which one seldom finds outside the Orient. You lead morning prayers and to pray is easy, because in those schoolgirl worshippers you feel the mystic quality of the East leaping up in response. You teach a Bible cla.s.s and the girls' eager questions run ahead so fast that you lose your breath as you try to keep pace.

The following letter was written by a girl just after her first experience of a mountain climb with a vacation camp at the top. "Now we are on Kylasa, enjoying our 'mountain top experience.' This morning Miss ---- gave a beautiful and inspiring talk on visions. She showed us that the climbing up Kylasa could be a parable of our journey through this world. In places where it was steep and where we were tired, the curiosity we had to see the full vision on the top kept us courageous to go forward and not sit long in any place. She compared this with our difficulties and dark times and this impressed me most, I think.

"When we came up it was dark and I was supposed to come in the chair, but I did not wait for it, because I was very curious to go up. When I came to a place very dark, with bushes and trees very thick on both sides, I had to give up and wait until the others came. When I was waiting I saw the big, almost red moon coming, stealing its way through the dark clouds little by little. It was really glorious. I thought of this when Miss ---- talked to us, and it made it easier to understand her feeling about that.

"So much of that, and now I want to tell you about the steep rocks I am climbing these days," and then follows the application to the big "Hill Difficulty" that was blocking up her own life path.

G.o.d in Nature.

Love of nature is not as spontaneous in the Indian girl as in the j.a.panese. Yet with but a little training of the seeing eye and understanding heart, there develops a deep love of beauty that includes alike flowers and birds, sunsets and stars. A High School senior thus expressed her thoughts about it at the final Y.W.C.A. meeting of the year.

"Nature stands before our eyes to make us feel G.o.d's presence. I feel G.o.d's presence very close when I happen to see the glorious sunset and bright moonlight night when everybody around me is sleeping. I think Nature gives a much greater and more glorious impression about G.o.d than any sermon.