We presented a curious medley when all were assembled. A Hindu Collector drove up in his motor car, faultlessly dressed in English clothes, and so like a courteous European in his general bearing that, except for his white and gold turban, it might have been difficult to suppose that he was not one. Many Indians are, comparatively speaking, very fair, and if you are living habitually in the country you become almost oblivious to shades of complexion. The English Collector also arrived, with his wife. Collectors are, of course, magistrates and officials of importance. The Commissioner of the division followed, who is senior to a Collector. Mohammedans, Hindus, and a few Parsees arrived, some in smart carriages, a few in hired conveyances, and others on foot. Another motor car with an Indian owner drove up. At present the dash, and go, and smartness of a motor-car seem strangely out of keeping with the spirit of leisure, and delay, and general shabbiness so marked in things Indian.
When the party might be said to be in full swing I do not know that it was much duller, or more pointless, than receptions in England. Certainly a cup of tea is more refreshing than the fragment of betel nut wrapped up in a leaf and enclosed in a piece of gold paper. Few Europeans have courage to eat it, but it should always be accepted, and after your departure you can gladden the heart of any native by giving it to him. A few Indians provide spirituous drinks for their English visitors, under the idea that they cannot exist without a whisky peg. And, indeed, it is said that some young English guests confirm this belief by the use they make of the drinks provided.
A couple of Mohammedan men came forward, and seating themselves on a carpet gave a brief musical performance, after which a man sung a song with an air of such comical affectation that it was difficult to maintain the serious gravity with which the Indian part of the audience listened to him. Preparations for a photograph of the assembled company commencing, it was an indication that it was time for me to depart. All the more distinguished guests had been previously decorated with garlands of pink roses and white jasmine, and in addition they were given a kind of sceptre, made of the same sort of flowers tied to a short stick. The less remarkable people received an inferior garland and a single rose with a few leaves, made up like a button-hole; and a certain unimportant residuum did not receive any decoration at all.
Perhaps what, to English eyes, appeared the most obvious blot in the proceedings was the absence of any hostess. Both the old Inamdar and his son had several wives, but except the English ladies who came as guests, there were no females of any sort visible. One of these ladies asked me whether the Inamdar would be displeased if she suggested a visit to his wife, because she had once met her at one of those parties which some kindly English people have tried to organise for the benefit of the more exclusive women who live behind the purdah, or curtain. So I told the Inamdar that the Madam Sahib would be pleased to visit his Madam Sahib. He smiled, and bowed, and made a little bustle as if he was going to make arrangements for it, but I do not think that anything came of it.
The point that I was anxious to learn from my attendance at the Inamdar's party was whether, on the whole, it is advantageous for English people to accept such invitations or not. The conclusion that I came to was that, since it helps to some extent to bring about a mutual understanding, it is a good thing for kindly Government officials and their ladies to do, but that it is not the sort of occasion when there is scope for a missionary. As a guest he is bound to be courteous to his host, and if any practice is indulged in which may call for rebuke, it is not easy to administer it without the appearance of rudeness. Already some modern-minded Hindus urge that all religions are alike, and that Christianity being suited to Europeans and the Eastern religions to the people of the East, there is no need to change. If the teachers of Christianity share in the social gatherings of educated Indians with the politeness and cordiality which such occasions demand, it may foster the impression that unbelief and idolatry are no real barriers to mutual unity of heart, and that one religion is as good as another.
CHAPTER XII
THE CONVERSION OF INDIA
Missions still in the experimental stage. Effect of education on conversion. Brahmins and conversion. Caution needed in time of famine. People applying for work; caution again necessary. India and dissent; rival organisations, effect on the heathen; dissenters drawing to the Church.