The First Mission to Travancore

EIGHTEEN HUNDRED AND NINETY-FOUR, like its predecessors, held abundance of the usual, broken by the first tour to Travancore, from which sprang many fruitful missions.

The usual included the organising of two Episcopal tours and one special mission, the oiling of the wheels behind the scenes being part of the duty of the missionaries on the spot:

“We had very busy times here. The Metropolitan Bishop Johnson of Calcutta’s visit gave us plenty to do. Besides the usual routine of church services we had special councils and conferences. Almost immediately after his visit came the Bishop of Travancore [who came at the request of the Bishop of Madras to hold confirmations]. He has been moving about our district for the last two months. As you may imagine, there have been all sorts of arrangements to make for him. In fact, we have been kept constantly on the stretch with the arrangements and organisations of his tour. It has been real hard work, and no mistake. And now we are on the eve of the special mission [taken by Rev. Edgar Thwaites and Martin Hall], and so have all sorts of preparations to make for that. In addition to a weekly prayer-meeting we are having some extra meetings in private houses, in order to invocate a special blessing upon the work. When I tell you that we receive dozens of business letters every day, each one of which requires a great deal of time and thought and attention, and that a multitude of other matters also press upon our time, you will see that a lazy life is out of the question here. I am managing withal to find time to read with a Tamil munshi, as I want to improve my knowledge of the language.”

And all along there was the heavy weight of the great heathenism without, and often the ache of heart over declensions within; for a determined effort was now being made to purge the Church from pollution, a work which demanded perhaps more spiritual energy and hope and courage than any other.

Some years previously he had written after a tour among the scattered churches:

“I was distressed about the state of many of the Christian congregations. They have not had a thorough overhauling for years. Bishop Sargent had neither time nor strength for visiting all the little congregations; and X. has rather been going in for grand new plans than for investigating the condition of our native Church. So it remains for us to try and prune the vine, by lopping off dead and useless branches and rendering the conditions of growth more favourable.”

Wider and more intimate knowledge confirmed the early impressions, and the time was full of keen distress: “The Lord guide us aright” is the prayer at the end of a journal entry of special sorrow in this connection; and again: “Heard of revival in Uganda. When shall we have wave of blessing in Tinnevelly?” There is still the same strict self-judgment wherever he touches upon himself in these notes: “I spoke unadvisedly with my lips; Lord, set a watch. Oh for a heart sensitive towards Christ” closes the record of a busy day.

Among the duties of life from this year onward was that of examining fellow-missionaries in Tamil; and the different records, as his press letter-book shows them, suggest an examiner as interested as any examinee could be in the result. This is how a failure is dealt with:

“Health has been against him, as you know. We are more than sorry not to be able to pass him in all his subjects. He is a conscientious man, and will, I am sure, remedy his defects.” “It was hard to have to plough him,” he said one day in recalling this incident; “he was such a good fellow. When he got my letter telling about it, he wrote back: ‘I bow to the Truth,’ Truth with a capital letter; fine, wasn’t it?”

Those who did not know the private story of his own great disappointment at Cambridge wondered sometimes at his gentleness with failure; but those who knew it wondered more at the gracious ways of God, Who does not shrink from allowing such things to shadow the lives of His beloved. The memory of that failure to touch the highest seemed to exert a humbling, chastening influence upon a character which might easily have been other than chastened and humble; for on every side in India frank and open homage was paid to his gifts. Such homage never seemed to touch him. God’s secret ballast is a wonderfully steadying thing.

He was always very thoughtful for those going in for examination. In the case of one who was distracted by the sharp, interminable squeak of squirrels abounding in the roof of the bungalow, he arranged to have somebody to drive the little creatures off; and when the examination was held in a house where he could suggest the kindness, he had soup taken to the candidates during the morning, saying, “It will help them through.” Once a more than usually nervous and unbelieving examinee was given a slip of paper just before the examination. It had, scribbled upon it in familiar hand writing, these words:

“Calm, though this mortal body quail

Before the strain and stress;
Calm, for Thy hand doth never fail
Thy child to soothe and bless.”

Three days later, when the ordeal was safely accomplished, another slip of paper, with more scribbled writing, was the first intimation that failure had not been the result:

“Calm, though the strain and stress are gone

And nervous tension cease;
Calm, though success is ever prone
To rob the soul of peace.”

But the letter-book of the year shows more difficult things than the passing or ploughing of fellow-missionaries. Many of the pages tell of long enquiries into disputes, negotiations about rearrangements of workers, and efforts to smooth the way for such transfers as were from time to time required for the well-being of the district; a score of records of such undertakings tell something of what lies behind that weary thing, authority, with its attendant burden of responsibility.

Sometimes an enquiry, to deal with an oft-recurring form of trouble, resulted in no certain pronouncement as to who did what, but only to a decision as clear as possible as to the mission’s duty towards the matter in question:

“We have carefully, with the assistance of able assessors, investigated the whole matter in a private enquiry. But the evidence is so conflicting that no conclusion can possibly be come to on it. On the other hand, it would be wrong to decide on mere probabilities and assumptions, especially when such grave matters are involved. As you can see, the charges involved are really criminal ones; and therefore we have no right to prejudice them by assumptions.

“We recommend, therefore, that the Madras Corresponding Committee suspend both these teachers without a day’s unnecessary delay. It is uncertain what course they will take, e.g. one may bring a criminal action against the other; but with such uncertainty before us they ought not to be in mission employ. Their suspension ought to be sine die, so that we may not be bound to employ either again of necessity, even should his character be cleared in a Court of Justice.”

Literary criticism was another matter to which much thought was given; for with him the forming of an opinion involved a thorough personal study of the manuscript in question. “Do you mean to say you go into all that Tamil yourself?” once asked a younger man, trained in a different school, glancing with real concern at a pile of manuscripts on the study table. “I hand such things over to (he named his Indian factotum), and he reads them through and gives me his opinion.” “And you endorse it?” was the amused rejoinder. “That’s not my idea of work.” One of the many letters written to the veteran Dr. Murdoch, secretary of the Christian Literature Society, upon this subject shows his way of dealing with it.

“I return the New UpanisMd which you sent for careful examination and criticism.

“1. I have enclosed in it a paper of suggested criticisms, most of them verbal, but a few touching on the doctrine. Some are by Krishna Pillai [Christian Tamil scholar and poet] and some by myself; but in most of them he and I are agreed.

“2. I think that Mr. C. has exaggerated matters; I conaider it free from error in doctrine. His criticism about the Hindu idea of sacrifice is all very well; but have they no thought of propitiation for sin in what they do? Surely some of them have. Anyhow, the writer of this work builds no arguments on Hindu sacrifices, except to show that they deem sacrifice a necessity; and he carefully separates off by itself the great Sacrifice of Calvary. ... In some places the language on this subject is almost too Christian in idiom for Hindu readers.

“I agree with Mr. C., however, that the Son ship of Christ needs more careful expression. It is not a mere love relationship, as the writer would have it. Surely the Eternal Generation is more than that.

“3. On the whole, however, it is well worth printing, and it does not deserve Mr. C.’s censure.

“The style, it is true, is a little mixed; but it may well be allowed to stand with the corrections we have suggested. The title may be altered as desired by the critics.”

But the real work of life was still mainly evangelistic, and many weeks were spent in the district. Whenever possible, Mrs. Walker worked alongside, taking women’s meetings and seeing to all which would otherwise have been left undone. When the Tra van core tour was undertaken, she shared it. “God give grace and preparation,” is the journal’s word, as the last accumulation of office work was disposed of, and the last raid into the district accomplished, before August 9th, when a start was made for the land seen in mists from the hilltop eight years before. “God’s presence go with us.”

This tour was the result of a proposal made by the Rev. J. H. Bishop of Travancore, that a mission should be held in his station. This led to a larger invitation, and with the cooperation of Archdeacon Caley, who was then in charge of the diocese, a more extended tour was arranged, embracing the chief centres of C.M.S. work. It was intended for the Christians * belonging to the mission; but the blessing overflowed upon the Syrian Christians, who are members of the indigenous Church, founded, its people believe, by St. Thomas. For many belonging 1 to that ancient Church attended the meetings, and were greatly helped.

The meetings held in 1894 were unique in the curious mixture of their audience. There were C.M.S. people, and people from the Reformed Syrian Church; some from the Jacobite Syrian Church, and occasionally members of that curious schism still called the Six Years Party.

The movement which resulted in the formation of that Party “began in the Spirit, and ended in the flesh,” is the journal note upon it:

“A prophecy that Christ would come in six years attracted many from Tinnevelly and elsewhere. A prophecy of three days of darkness was not fulfilled, and so opened the eyes of some. Heathen and Muhammadans crowded round the Christians, waving lighted torches in their faces in mockery of the failure. Gradually got from bad to worse. J. J., the leader, is dead; but his family are hard as rocks and practically without faith.”

“They stood on the shore, crowds of them looking across the water, watching, watching.” So an Indian friend described the scene which ended the power of the schism. It was a pitiful little episode of the sort upon which the imagination lays hold, and paints in colours; for the early morning sky was breaking into gold across the calm waters when the weary, disillusioned people turned to see torches shaken in their faces, while the very light of day seemed to join with the mockers in one long shout of derision: “The sun has risen! your faith is vain! Where is the darkness you foretold? Where is the sign of His coming?”

It would not be difficult to write a readable chapter copied verbatim from some public account of this first tour in Travancore; but it seems to the writer that most of those who read will care more for a few notes from the journal, which was not written for the public, than for any official record. The notes at least show things as they appeared to the missioner at the time, and incidently they show him too: sincere and set upon sincerity in others; quick to be cheered and inspired by any evidence of blessing, but chary of accepting appearances for reality; disheartened by seeming failure, but turning from all weakening thoughts to his God, with Whom was his work. To the outward glance at that time he was a successful preacher, who drew crowds wherever he went, and never fed those crowds upon chaff. The notes show something deeper; even the heart of a man not given to much self-expression, but set upon the one thing — the winning of souls. A dotted line divides one day’s notes from another; the whole condensed paragraph gives a fair epitome of his impression of that particular mission.

“Very pleasant here, but want to see something more out and out. Raise up Thy power and come among us! ... The interpretation dragged. God bless His word and clothe it with power.... We had an after-meeting with considerable impression; tears and groans all over the church, which I checked in order to point them to Christ. May the Spirit of God deepen the work and make it real!”

For that section of the people of Travancore who were chiefly affected by the mission are, unlike the Tamils, naturally responsive and easily moved. To speak to them is like playing upon a finely strung instrument — a touch, and the strings vibrate; a temperament which is not without its dangers, hence the “check.”

“In evening were punted across breakwater in a wallam [native boat] to opposite side. Bishop [Rev. J. H. Bishop] had a preaching to heathen, and gave away tracts; but they were rather a mocking set.... Evening, large congregation. There was response at after-meeting. How helpless man is in dealing with souls!... There was a full church and close attention. Had a good after-meeting; I got several individual cases with pastor’s help. One woman, weeping copiously, said she wept because she was a sinner, and Jesus had to die for her. It was a sweetly simple statement by one who could not even read.... Crowded meeting; concluded with Holy Communion. Now the mission is over and results are with God. May it produce fruit which will remain.”

The first prayer-meeting preparatory to the next mission was a lifeless affair.” The place seems dead. Lord, breathe upon these slain, that they may live! ‘*

But the next meeting closed with a solemn after-meeting. The journal continues:

“Held an after-meeting for these and others who stayed with them. There were audible sobbings in various places from both men and women, and many stood up as professing to yield to Christ. Cannot lay stress on these methods or numbers, but trust there was some stir. ‘Let God arise! ‘Seemed real impression, and several men and two women stopped behind as enquirers; of whom one young man was a R.T.S. colporteur, who was much cut up, and another was the post peon (a Tamil man) who had just brought letters. The latter was rescued from the great Tinnevelly fire of eight years ago. I had told the story of that fire, little thinking that any one present had been in it. He had scars from the fire about him. A good many stopped for after-meeting, but the conviction did not seem very deep. I long to see God at work in men’s hearts. “Morning service. I preached on ‘Is not this a brand plucked out of the fire? ‘Seemed real impression, and we had groups of men and women to talk to at the after- meet ing. Afternoon, testimony meeting; a good many testified to blessing received, amongst others the young colporteur and one of the Six Years Party. One man said he had got a double blessing in the grace of private prayer and in love for his enemies. The burden of several was, ‘The Blood of Jesus Christ cleanseth us from all sin.’ Some women also had the courage to witness. God grant it may be all real, for I warned against unreality. Evening, we had final service. Breathless attention. Afterwards Holy Communion, young colporteur partaking for first time.”

The next mission:

“Large, spacious church well filled. Had no after-meeting except for prayer; but people visibly affected, one man and one woman rather noisy in their distress. Evening, a good deal of emotion and weeping, etc.; had to keep it all in check, but trust there was some real impression. God bless His word.... Morning, large congregation, and many stayed to hear further. Find it difficult to realise their standpoint; they look unhappy, but are not thoroughly broken down. Afternoon, agents’ meeting. There seemed to be real feeling and conviction here. Evening, very full church, but did not realise much power. Many stayed behind, but I felt weak and helpless. Lord, when we are weakest, work Thou!... Church packed, porches ditto, galleries ditto, including the tower recess beyond gallery. An inspiring sight; must have been 1200 to 1300 present. Breathless attention. Longed to see God at work. Evening, seemed real impression. Fair number of men stood up to be prayed for, after solemn warning against formality in doing so. Long dealing with anxious. Seemed real distress and conviction of sin. God the Holy Spirit strip the work of what is forced or unreal, and use His own Bread in His own way for the salvation of souls.... Last day, morning after-meeting, but no one stood up. The standing-up here seems a real test of anxiety when properly managed. Afternoon, testimony meeting; no readiness to get up and witness; it was evidently a real effort. Several spoke of conviction of sin, a fair number testified; but I came away disheartened. Why? The work is with God. A youth came to the bungalow and said he had found salvation this evening here. Others hung about to speak, but time hindered. Final meeting, church packed from chancel to porch. Closed with Holy Communion. God bless His own word.”

The next:

“This is a Christian village, which, like all of its kind, has proved anything but an unmixed good. Opening service, seemed considerable impression; and at after-meeting about a score came to the front round the table, some weeping freely. Pointed them to Jesus.... Much larger congregation. Nice after-meeting. One young man, a mission agent, said he had been for three years seeking assurance in vain. Had once written on paper after mission service, ‘My sins are forgiven ‘; but afterwards crossed it out, fearing to believe. Hope he got help. Nice number came forward as enquirers, including several mission agents. One of these latter, a young man, had a long talk with me. But the women seem untouched, as also many of the old Syrians of the congregation. God the Spirit, come Thou, work Thou!... Morning, preached to 1200 people. Very many stayed, as being anxious or undecided. Quite a large number of mission agents seem awakened. God make it all real!”

The meetings closed with a memorable after-meeting. “Last meeting, many dedicated themselves with tears. And now it is in God’s hand. Lord, give fruit that shall remain.” Next morning before dawn, some held a stirring prayer-meeting. “Final informal prayer-meeting in bungalow at 7.30; a good deal of emotion and sobbing. God bless them all.”

The next mission began with difficulties:

“God, give strength and wisdom here; for it is clear not all are in sympathy. Thank God some are. No after-meeting; felt the whole thing too large. Lord, undertake for me! ... Feel out of element. Everyone is very kind, but long for simplicity. Difficulties I had feared, however, are disappearing. After-meetings for agents, very solemn time. God has made Isa. xlv. 2 true to me throughout this mission. Many visits to-day, chiefly young men; some of them evidently in earnest about the Christian life.... And now the mission is over, and the results are with God. May there be fruit unto life eternal.”

The next meetings were held in a town “said to be a very Sodom “:

“Many stayed for after-meetings, and there seemed to be real impression. God increase and deepen it! ... Seemed real touch. Much response; people thawed and stirred. God make it a lasting work!”

“Don’t feel at home here,” begins the next mission note; “but God has helped me marvellously hitherto, so that we may not doubt now. Don’t like the society claims here. Long to be shut up to God’s work.”

The mission was now nearly over. At the last places visited there was sometimes solemn stillness, sometimes apparent response. “Some real tokens. And now the mission is over and the work with God,” is the final entry on October 1st, after nearly two months in Travancore. “With God” was always a favourite word.

Constantly through the journal there is mention of the ministers of the Syrian Church [Kattanars or Achans, as they are called indifferently] who attended the meetings and came for quiet talks. From the blessing then received — for the message was life to many of them — grew those wonderful conventions held afterwards for the people of the Reformed Syrian Church; meetings so great and so greatly blessed, that for some the word, “He that soweth bountifully,” is always connected with the sight of the preacher standing on the slightly raised platform among those thousands of listening people, his face white with fatigue after the tremendous exertion of a long interpreted address, his hand held out in entreaty; one could almost see the seed thrown out broadcast. And there was no sowing of mixed seed. But this was of the future, and the mist again covered the coming opportunity.

The next step was to plunge into office routine again.

“October 4. — Arrived at Palamcottah after two and a half days on the railroad. Found Miss M. had died of cholera. ‘The night cometh, when no man can work.’ Miss W. down with serious illness. The bungalow in which Sheldon and Hawkins lived burnt down, and other trials abounding; but the Lord reigneth. Business at office.

“October 5. — Conference. Quiet day, conducted by Douglas. Address on Interruptions most practical and helpful. Evening solemn and searching. Oh for more reality, for more Christ! In the interim, office work.

“October 7. — Downhearted about state of Palamcottah Church and congregation. Lord Jesus, come back and set all wrong right!

“October 8. — Conference with some offended friends. [The rock of offence was a caste trouble.] Only a few turned up, but we had a nice friendly talk together.

“October 31. — Office work; meeting with friends about the caste difficulties. Had a friendly conference, but they were firm in their stand about it. May God overrule it all for His glory! The end of a most tiring week. Thank God for the Sabbath.”

The next duty was the reading and straightening into shape of matter contained in thousands of brittle slips of palm leaves scribbled all over with fine yellow lines of intricate Tamil. These were the Tamil documents belonging to the mission, and they had to be thoroughly overhauled, a work demanding good sight, time, and long patience. To a friend, who a year or two afterwards wondered at his patience in trying to get at the heart of Tamil financial circumlocution, he said, “You wouldn’t wonder if you had seen the documents we had to tackle at the office. These are nothing to those!”

The year closed peacefully so far as inward peace was concerned. Christmas Day was a “happy home day.” The last sermon of the old year was on “Behold, I make all things new.” “Felt deeply the weakness and insufficiency of the delivery,” the journal says.

“December 31. — Office work all day. And now the year ia over, with how much of failure and lost opportunity; but the precious Blood!”

“Like the staircase in ancient houses,

Long-winding and strangely dim;
It is faith that is needed in climbing,

Faith, rather than length of limb.
But there’s light at the different landings,

And rest in the upper room;
And a larger range of vision,

And glorious thoughts to come.
How much of our life resembles

Time lost in going upstairs;
What days and weeks seem wasted,

But we’re climbing unawares I”

A favourite poem from C. A. Fox.

1895-96]