After many ceremonies had been performed, the men all went away, and the women were left to bid farewell to the form soon to be carried out. Then the men came back and bore him across the courtyard, and paused under the arch outside, while the women all rushed out, tearing their hair and beating themselves and wailing wildly. As they were lifting the bier to depart the cry was, "Stop! stop! Will he not speak?" And this, chanted again and again, would have made the coldest care. Then when all was over, and the long procession, headed by the tom-toms and conch sh.e.l.ls, had pa.s.sed out of sight, the women pressed in again, and each first let down her hair, and seized her nearest neighbour, and they all flung themselves on the ground and knocked their heads against it, and then, rising to a sitting posture, they held on to one another, swaying backwards and forwards and chanting in time to the swaying, in chorus and antiphone. All this, even to the hair-tearing and head-knocking, was copied by the children who were present with terrible fidelity.

We sat down among them. They took our hands and rocked us in the orthodox way. But we did not wail and we did not undo our hair. We tried to speak comforting words to those who were really in grief, but we found it was not the time. A fortnight later we went again, and found the house door open because we had been with them that day.

But we could not help them then, so we rose and were going away, when, held by the power of that dirge of theirs, I turned to look again. The last rays of the afternoon sun were lighting up the courtyard, and shining on the ma.s.ses of black hair and grey. As I looked they got up one by one, and put their disordered dress to rights, and shook out the dust from their glossy hair, and did it up again. And one by one, without farewell of any sort, they went away. An hour later we met groups of them coming home from bathing. They would not touch us then.

Afterwards the chief mourners came out and bathed, and went all round the village wailing. And the last thing I saw, as the sun set over the hills and the place grew chill and dark, was the old widow, worn out now, returning home in her wet things, wailing still.

I write this under a sense of the solemnity of being "a servant . . .

separated unto the Gospel." I would not write one word lightly. But oh!

may I ask you to face it? Are we honest towards G.o.d? If we were, would these people be left to die as they are being left to die?

We feel for them. _But feelings will not save souls; it cost G.o.d Calvary to win us._

_It will cost us as much as we may know of the fellowship of His sufferings, if those for whom He died that day are ever to be won._

I am writing in the midst of the sights and the sounds of life. There is life in the group of women at the well; life in the voices, in the splash of the water, in the cry of a child, in the call of the mother; life in the flight of the parrots as they flock from tree to tree; life in their chatter as they quarrel and scream; life, everywhere life. How can I think out of all this, back into death again?

But I want to, for you may live for many a year in India without being allowed to see once what we have seen twice within two months, and it cannot be for nothing that we saw it. We must be meant to show it to you.

[Ill.u.s.tration: This needs to be looked into. Gradually the middle clears. The women are holding each other's hands preparatory to swaying backwards and forwards as they chant the dirge for the dead. The lamp (you see its top near the vessel on the right) was lighted as soon as the old woman died, and placed at her head on the floor. So blindly they show their sense of the darkness of death. The bra.s.s water vessel, with the leaves laid across its mouth, was filled with the water of purification. This was poured in a circle on the floor round the body.

The bits of gra.s.s are the sacred Kusa gra.s.s used in many religious ceremonies.]

The Picture-catching Missie and I were in the Village of the Tamarind Tree, when for the second time I saw it. They are very friendly there, and just as in the Red Lake Village they let us look behind the curtain, so here again they pushed it back, and let us in, and went on with their business, not minding us. We crouched up close together on the only sc.r.a.p of empty s.p.a.ce, and watched.

Everything was less intense; the dead was only a poor and very old widow who had lived her life out, and was not wanted. There were no near kindred, only relations by marriage; it was evident everyone went through the form without emotion of any sort.

The woman lay on a rough bier on the floor, and round her crowded a dozen old women. At her head there was a bra.s.s vessel of water, a lamp-stand, some uncooked rice, and some broken cocoanuts. Just before we came in they had filled a little bra.s.s vessel from the larger one.

Now one of the old hags walked round the dead three times, pouring the water out as she walked. Then another fed her--fed that poor dead mouth, stuffed it in so roughly it made us sick and faint. There were other things done hurriedly, carelessly; we could not follow them. The last was the rubbing on of ashes--she had been a worshipper of Siva--also they covered the closed eyes with ashes and patted them down flat. And all the time the gabble of the women mocked at the silence of death.

There was no reverence, no sense of solemnity; the ceremonial so full of symbol to its makers, the thinkers of Vedic times, was to them simply a custom, a set of customs, to be followed and got through as quickly as might be by heedless hands. And yet they faithfully carried out every detail they knew, and they finished their heartless work and called to the men to come. The men were waiting outside. They came in and carried her out.

It seemed impossible to think of a photograph then; it was most unlikely they would let us take one, and we hardly felt in the spirit of picture-catching. Yet we thought of you, and of how you certainly could never see it unless we could show it to you; and we wanted to show it to you, so we asked them if we might. Of course if there had been real grief, as in the other I had seen, we could not have asked it, it would have been intrusion; but here there was none--_that_ was the pathos of it. And they were very friendly, so they put their burden on the ground, and waited.

There it is. To the right the barber stands with his fire-bowl hanging from a chain; this is to light the funeral pyre. The smoke interfered with the photo, but then it is true to life. To the left stands the man with the sh.e.l.l ready to blow. At the back, with the sacred ashes rubbed on forehead and breast and arms, stand the two nearest relatives, who to-morrow will gather the ashes and throw them into the stream.

The picture was caught. The man with the sh.e.l.l blew it, the man with the fire came in front, the bearers lifted the bier; they went away with their dead.

[Ill.u.s.tration: These are three of the mourners, but they were only mourning ceremonially; and so, released for the moment from their duty, they quite enjoyed themselves.]

Then the old women, who had been pressing through the open door, rushed back in the usual way and began the usual rock and dirge. These Comparison Songs are always full of soul. They have sprung into being in times of deepest feeling, taken shape when hearts were as finely wrought moulds which left their impress upon them. And to hear them chanted without any soul is somehow a pitiful thing, a sort of profanation, like the singing of sacred words for pay.

The photograph was not easy to take, the s.p.a.ce was so confined, the movement so continuous, the commotion so confusing. _How_ it was taken I know not; the women ma.s.sed on the floor were not still for more than a moment. In that moment it was done. Then we persuaded three of them to risk the peril of being caught alone. They would not move farther than the wall of the house, and as it was in a narrow street, again there were difficulties. But the crowning perplexity was at the water-side. It was windy, and our calls were blown away, so they did not hear what we wanted them to do, and they splashed too vigorously. Their only idea just then was to get themselves and their garments ceremonially clean, defiled as they were by contact with the dead.

But let those six whom you can partly see stand for the thousands upon thousands whom you cannot see at all. Those thousands are standing in water to-day from the North to the uttermost South, as the last act in the drama which they have played in the presence of the dead.

The women have gone from the well. The parrots have flown to other trees. The Tamils say the body is the sheath of the soul. I think of that empty sheath I saw, and wonder where the soul has flown. It has gone--but where? Has it gone home, like the women from the well? Has it flown far, like the birds among the trees? It has gone, it has gone, that is all we know. _It has gone._

Then I read these words from Conybeare and Howson's translation: "If the tent which is my earthly house be destroyed I have a mansion built by G.o.d . . . eternal in the heavens. And herein I groan with earnest longings, desiring to cover my earthly raiment with the robes of my heavenly mansion. . . . _And He who has prepared me for this very end is G.o.d._"

The dead man missed his End. That old dead woman missed it too. And the millions around us still alive are missing their End to-day. "This very End"--think of it--Mortality swallowed up in Life--Death only an absence, Life for ever a presence--Present with the Lord who has prepared us "for this very End."

Can we enjoy it all by ourselves? Will there be no sense of incompleteness if the many are outside, missing it all because they missed their End? Will the glory make us glad if they are somewhere far away from it and G.o.d? Will not heaven be almost an empty place to one who has never tried to fill it? Yet there is room, oh so much room, for those we are meant to bring in with us!

And there is room, oh so much room, along the edge of the precipice.

There are gaps left all unguarded. Can it be that you are meant to guard one of those gaps? If so, it will always remain as it is, a falling-point for those rivers of souls, unless you come.

Are these things truth or are they imagination? If they are imagination--then let the paper on which they are written be burnt, burnt till it curls up and the words fall into dust. But if they are true--then what are we going to do? Not what are we going to say or sing, or even feel or pray--_but what are we going to do?_

[Ill.u.s.tration: The ceremonial bathing. They are all old women, but the very oldest old woman in India bathes most vigorously. After this bathing is over, they are purified from the defilement contracted by going to the house of the dead.]

CHAPTER VII

"The Dust of the Actual"

"This may be counted as our richest gain, to have learned afresh one's utter impotency so completely that the past axiom of service, '_I can no more convert a soul than create a star_,' comes to be an awful revelation, so that G.o.d alone may be exalted in that day."

_Rev. Walter Searle, Africa._

WE have just come back from a Pariah village. Now see it all with me.

Such a curious little collection of huts, thrown down anywhere; such half-frightened, half-friendly faces; such a scurrying in of some and out of others; and we wonder which house we had better make for. We stop before one a shade cleaner than most, and larger and more open.

"May we come in?" Chorus, "Come in! oh, come in!" and in we go. It is a tiny, narrow slip of a room. At one end there is a fire burning on the ground; the smoke finds its way out through the roof, and a pot of rice set on three stones is bubbling cheerfully. No fear of defilement here.

They would not like us to touch their rice or to see them eating it, but they do not mind our being in the room where it is being cooked.

At the other end of the narrow slip there is a goat-pen, not very clean; and down one side there is a raised mud place where the family apparently sleep. This side and the two ends are roofed by palmyra palm. It is dry and crackles at a touch, and you touch it every time you stand up, so bits of it are constantly falling and helping to litter the open s.p.a.ce below.

[Ill.u.s.tration: An ancient Pariah, but the baby in her arms is a son of the Caste of Palmyra Climbers. Both faces--the old crone's and the baby boy's--are very typical. The baby is a "Christian," I should explain, and his parents are true Christians, otherwise the Pariah woman would not have been allowed to touch him.]

Five babies at different stages of refractoriness are sprawling about on this strip of floor; they make noises all the time. Half a dozen imbecile-looking old women crowd in through the low door, and stare and exchange observations. Three young men with nothing particular to do lounge at the far end of the platform near the goats. A bright girl, with more jewellery on than is usual among Pariahs, is tending the fire at the end near the door; she throws a stick or two on as we enter, and hurries forward to get a mat. We sit down on the mat, and she sits beside us; and the usual questions are asked and answered by way of introduction. There is a not very clean old woman diligently devouring betel; another with an enormous mouth, which she always holds wide open; another with a very loud voice and a shock of unspeakable hair. But they listen fairly well till a goat creates a diversion by making a remark, and a baby--a jolly little sc.r.a.p in its nice brown skin and a bangle--yells, and everyone's attention concentrates upon it.

The goat subsides, the baby is now in its mother's arms; so we go on where we left off, and I watch the bright young girl, and notice that she listens as one who understands. She looks rather superior; her rose-coloured seeley is clean, and two large gold jewels are in each ear; she has a little gold necklet round her throat, and silver bangles and toe rings. All the others are hopelessly grubby and very unenlightened, but they listen just as most people listen in church, with a sort of patient expression. It is the proper thing to do.

I am talking to them now, and till I am half-way through n.o.body says anything, when suddenly the girl remarks, "We have ten fingers, not just one!" which is so astonishing that I stop and wonder what she can be thinking of. I was talking about the one sheep lost out of one hundred.

What has that got to do with one finger and ten? She goes on to explain, "I have heard all this before. I have a sister who is a Christian, and once I stayed with her, and I heard all about your religion, and I felt in my heart it was good. But then I was married" ("tied," she said), "and of course I forgot about it; but now I remember, and I say if ten of our people will join and go over to your Way, that will be well, but what would be the use of one going? What is the use of one finger moving by itself? It takes ten to do the day's work."

"If ten of you had cholera, and I brought you cholera medicine, would you say, 'I won't take it unless nine others take it too'?" I replied.

She laughs and the others laugh, but a little uneasily. They hardly like this reference to the dreaded cholera; death of the body is so much more tremendous in prospect than death of the soul. "You would take it, and then the others, seeing it do you good, would perhaps take it too"; and we try to press home the point of the ill.u.s.tration. But a point p.r.i.c.ks, and p.r.i.c.king is uncomfortable.

The three men begin to shuffle their feet and talk about other things; the old mother-in-law proposes betel all round, and hands us some grimy-looking leaves with a pressing invitation to partake. The various onlookers make remarks, and the girl devotes herself to her baby. But she is thinking; one can see old memories are stirred. At last with a sigh she gets up, looks round the little indifferent group, goes over to the fireplace, and blows up the fire. This means we had better say salaam; so we say it and they say it, adding the usual "Go and come."

It will be easier to help these people out of their low levels than it will be to help their masters of the higher walks of life. But to do anything genuine or radical among either set of people is never really easy.

"=It takes the Ideal to blow a hair's-breadth off the Dust of the Actual.="