The Legacy of John Copley Winslow

William W Emilsen

.C. Winslow is listed by mission historian Eric Sharpe as Marathi." Then, from 1915 to 1919, he served as principal of the deserving special attention for a fuller understanding of Mission High School in Ahmednagar, where he began a close missionsJ in India during the turbulent interwar period.' During friendship withthe distinguished IndianChristianpoetNarayan a twenty-year missionary career (1914-1934), Winslow forged a Vaman Tilak. In his biography of Tilak in the Builders of Modern new type of contact between religions and was variously ac­ India series, Winslow testified to Tilak's influence. Tilak's life claimed as a "Catholic-minded Sadhu Sundar Singh,'? a "great and example, he indicated, persuaded him of the importance of Indo-Anglican mystic," and a pioneer of indigenization. Yet, Indian ways and Indian ideals for Christian mission. From Tilak with the exception of two unpublished works on Christa Seva he learned the value of bhakti(loving devotion) and the singing Sangh, the ashram community founded by Winslow, there is of bhajans (Indian devotional songs) for Christian worship and surprisingly little written about him.' Like many missionaries of evangelism? It was also through Tilak's influence that he real­ the period, Winslow is in danger of becoming, in John K. ized the valuable contribution the church in India had to offer to Fairbank's haunting phrase, an "invisible man.?" the world." Winslow was fond of quoting Tilak's prophecy:

Early Career in England Yea, at the end of pregnant strife, Enthroned as Guru of the earth, John "Jack" Copley Winslow (1882-1974), the son of an Anglican This land of Hind shall teach the worth clergyman, was raised in a comfortable country rectory in the Of Christian faith and Christian life." village of Hanworthin Middlesex, England. Hecamefrom a long evangelical tradition. One of his great-grandmothers was Mary Toward the end of his time at Ahmednagar, Winslow be­ Winslow, whose LifeandLetterswas a household favorite among came convinced that Indian Christians needed a Eucharistic evangelicals of the nineteenth century. His parents, too, imbued liturgy thatwas more Indianin form and spirit than the Anglican him with a strict sense of religious discipline and evangelical liturgy of the Book of Common Prayer. His conviction was piety. Winslow was educated at Eton and then proceeded to Balliol College, Oxford (1902-5), where he came under the influ­ ence of the neo-Hegelian philosopher Edward Caird and the Winslow wanted a liturgy Anglo-Catholic scholars Charles Gore, editor of the influential Lux Mundi, and Edwin James Palmer, the chaplain of Balliol and more Indian in form and later bishop of Bombay (1908-29). The "fulfillment" theology spirit than the Anglican that Winslow's ashram community would later embody may be traced back to Gore's and Caird's direct influence." liturgy and Book of After graduating in 1905, and still preparing for ordination, Common Prayer. Winslow visited India. In Delhi and Calcutta he was particularly impressed by the attempts of the Anglican missionary brother­ hoods to present Christianity in terms of Hindu culture to shared by E. C. Ratcliff, a liturgical scholar, who had studied the Western-educated elites through a lifestyle of austerity and good Syriac liturgy of 51. James as used for centuries by the Syrian works. In Delhi he also met C. F. Andrews of the Cambridge Christiansin Travancore."Together,theyshortened andadapted Mission to Delhi, who later became his close friend and guru. the Syriac liturgy for Indian conditions and in several places Winslow's friendship with Andrews was decisive for his future supplemented it from other Eastern and Western liturgies." The work, particularly in regard to developing the ashram ideal. new Indian liturgy was published in 1920 with a long preface by Returning to England, Winslow spenta year at Wells Theological BishopPalmerand introductory essaysbyWinslow, Ratcliff, and College, Salisbury, and then worked for four years in the parish Major J. E. G. Festing of the Royal Engineers, under the title The of Wimbledon. He was made a deacon in 1907 and was ordained Eucharist in India. The liturgy, according to Palmer, was revolu­ a priestin 1908.FromWimbledonhe proceededto 51. Augustine's tionary and important: revolutionary in the sense thatthe liturgy College, Canterbury, where he spent three years as a lecturer was framed on Oriental models; important in the sense that preparing candidates for ordination and overseas service. Winslow and the others had taken a first step toward encourag­ ing Indians to develop their own forms of worship." One of Missionary in India Winslow's most creative writings, the liturgy was subsequently approved by the Liturgical Committee of the Lambeth Confer­ In 1914 Winslow returned to India as a missionary with the ence in 1920, sanctioned by the Episcopal Synod of India for use Society for the Propagation of the Gospel. At first he was sent by in any diocese of the Indian church with the bishop's approval, Bishop Palmer to Dapoli in the Konkan, 100 miles south of and later used by the compilers of the liturgies for the Church in Bombay, where he devoted much of his time to the study of Sri Lanka and the Church of South India. Meanwhile,on furloughin Englandin August1919,Winslow WilliamW.Emilsenlectures inchurchhistoryandworldreligions attheUnited had "one of those mysterious experiences" that he described in Theological College, North Parramatta, Sydney, Australia.He haswritten on his autobiography as "divine guidance" or "revelation," which Christianity in India and published The India of My Dreams: Samuel forcibly implanted upon his mind the importance of ashrams for Stoke's Challenge to Christian Missions (ISPCK, 1995). the Indian church. Three factors helped to shape this conviction.

26 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH The first was the inspiration he had received from Andrews, and Europeans could live together in Indian style and spend half Sundar Singh, Tilak, and the Thomas Christians in Kerala. They the year in study and training at a central ashram and the other had kindled within him a desire to enter more deeply into the half in touring for evangelistic work. The name Christa Seva spirit of India and to identify with its people." As well, Winslow Sangh was interpreted in two ways: "The Fellowship of the was sensitive to the new stirrings of Indian nationalism and was Servants of Christ," and "The Christian Fellowship of Service." conscious that a church exclusive and remote could never win The first translation was in line with the first two aims of the the heart of India. The Indian church, in Winslow's view, had to society, which were bhakti (devotion) and the study of sacred show that it welcomed the "desirable things" of Indian religions texts. The second translation was in keeping with two further and culture so that its message might be heard and its invitation aims: service, especiallyfor the sick and suffering, and evangelis- accepted. Above all, however, was the impact of the Jallianwalla Bagh massacre in Amritsar in April 1919. The massacre, in Winslow's view, "gathered into one blazing point all the smoul­ Indians and Europeans dering resentment awakened by a hundred lesser acts of cold superciliousness and cynical contempt, of callous indifference would live together in on the part of Englishmen to Indian susceptibilities."14 Indian style and spend half The Launching of Christa Seva Sangh the year in study and half in evangelistic work. Faced with the question as to how missionaries could proceed after Amritsar, Winslow decided to establish a Christian ashram and to become a Christian sannyasi in order "to try to contribute tic work, based on the conviction that the Gospel of Jesus Christ something towards the healing of inter-racial strife."ls He saw it has in it the secret of upliftand re-creation. The final aim, seenby as an act of reparation for the racial arrogance among missionar­ Winslow as the most distinctive mark of the fellowship, was ies. As Winslow commented: "I had been trifling with my fancy unpaid work and the sharing of a common fund." for an Anglo-Indian ashram before Amritsar. Amritsar sealed it During the early years of Christa Seva Sangh, Winslow for ever. I ... [saw] it as an answer to Amritsar. It's the opposite wrote three small books exploring Indian and Christian mysti­ of Amritsar. An ashram where British and Indians live side by cism. In 1923 he published Christian Yoga, containing four devo­ side, unconscious of race or colour, master or servant, Brahman tional addresses first delivered in England. In 1924 he published or untouchable."16 [agadguru; or, The World-Significance of Jesus Christ, a reprint of In 1920 Winslow published the details of his vision for an nine articles previously published in the Guardian (Calcutta). Indian church in the International Reviewof Missions. He envis­ Finallyin October 1926 he wrote TheIndian Mystic:Some Thoughts aged an Indian church with community ministers. The natural on India's Contribution to Christianity, published by the Student leader of a community, without relinquishing his profession, Christian Movement. Each work was written out of a conviction was to act as an elder or minister and be commissioned to about the immense value to the West of Indian ascetic and dispense the sacraments. In other matters, such as discipline and mystical practices. As he observed in Christian Yoga, he had "a administration, the leader would act in consultation with a vision of India ... helping powerfully in the task of bringing back panchayat (court) that had the confidence of the people. Over a to a West grown dry and thirsty in the deserts of a barren widerarea, a similarsystemof churchgovernmentwas to prevail materialism the refreshing streams of a living faith in God and in with a bishop or overseer as head." Winslow's proposed model the supremacy of spiritual values.'?' for a Christian community was to be truly Indian. The commu­ By June 1926 there were serious fears that the original nity must be patriotic and eager to promote India's freedom. Its community of Christa Seva Sanghwould collapse, and Winslow communal life was to be stronger than castebutnotisolated from used the opportunity of a furlough in England to recruit new other Indians. It must distinguish itself among its neighbors by blood. At a Student Christian Movement (SCM) conference in its high standards of living and thinking. The educationof young Swanwick,WinslowmetWilliamStrawanRobertson(laterknown children, Winslow envisaged, would follow a pattern similar to as Father Algy), an SCM traveling secretary who had worked thatin RabindranathTagore's ashramat Bolpurin Bengal,where withW. E.S.Hollandat St. Paul'sCollege,Calcutta, andwhowas children learned from the example of a revered guru. For wor­ interested in returning to work in India." Robertson, an Anglo­ ship, bhajans and other Indian devotional songs would be sung Catholic, was able to persuade two SCM friends, Verrier Elwin with Indian musical instruments." In terms of architecture, and Oliver Fielding-Clarke from Oxford, and several laymen to churches should follow the design of Hindu temples. On their join Winslow in what was soon to be lauded as "the English walls would be frescoes of exemplary figures of different reli­ Church's newest missionary venture abroad.r?" gious traditions: Isaiah in the temple; Gautama beneath the bo At a public meeting in Trevelyan Hall, Westminster, on tree; Sita, the type of wifely faithfulness; and Ruth the Moabite, October 11, 1927, held to publicize the venture, Bishop S1. Clair a pattern of self-sacrificing affection. Donaldson of Salisbury, chairman of the Missionary Council of On his return to India in 1920, Winslow began to realize his theChurchof England, delineated the "three great things" about vision. He gathered together a small group of Indian Christians Christa Seva Sangh that had captured his imagination: the fact at Ahmednagar to form the nucleus of the ashram community that it stood for reconciliation between race and race, nation and called Christa Seva Sangh (initially composed of Indians and nation, class and class; that it stood for revolt against a great Winslow). After an experimental year of living together, Bishop abuse in missionary work; and that it was a venture of faith. At Palmerof Bombaycommissioned thefirst membersof theChrista about the same time, Verrier Elwin offered the Church Times his Seva Sanghon June 11, 1922. Detailsof the earlyhistoryof Christa own understanding of the venture. Christa Seva Sangh, accord­ Seva Sangh need not concern US,19 except to note that the object ing to Elwin, represented a brotherhood, transcending the dis­ of the ashram was to provide a small fellowship where Indians tinctions of race, caste, and class; it offered a living demonstra­

January 1997 27 tionofTagore's maximthat "humanity is oneat the core. East and In his poem "Hail to the Mother," written during the civil West are but alternate beats of the same heart.r?' Later, reflecting disobedience campaign of 1930-31, Winslow is quite lyrical on his motivation in joining Winslow's missionary experiment, about the nationalist movement: and using language that might as readily have come from Wil­ liam Wilberforce or Albert Schweitzer, Elwin returned to India, my India! Mother beloved! Winslow's theme of atonement and reparation: "I joined the Shatter the chains of thy thraldom past! Christa Seva Sangh because I understood that its main interests Ransom thy captives and raise thy fallen! were scholarship, mysticism [and] reparation.":" Fold to thy bosom thy sons outcast! Rise in the might of thine ancient splendour! Breaking New Ground in the Context Shout for thy great Release, at last!" of Indian Nationalism Winslow left India in 1934, troubled by conflict within the The arrival in November 1927 of Winslow's new recruits from ashram and strongly attracted by the Oxford Group movement Oxford, Cambridge, and elsewhere marked the beginning of the (later called Moral Rearmament). He returned to England and most creative phase of Christa Seva Sangh's existence. Previ­ took up parish work, broadcasting, and writing. Later he became ously, the community had devoted itself to prayer, study, evan­ chaplain of Bryanstone School. From 1948 to 1962 he served as gelism, and the care of the sick. Now, with Bishop Palmer's the first chaplain to the great evangelistic center at Lee Abbey in encouragement, it sought to break new ground by undertaking North Devon. He died May 29, 1974, at the age of 92. literary and educational work among the intelligentsia of Poona, Winslow's legacy has been variously assessed. Archbishop an important center of Hindu scholarship and educational re­ William Temple, who wrote the foreword to The Dawn ofIndian form." Winslow at this time saw his and the ashram's role as an interpreter of "theancientChristianChurchto India, and of India to the Christian Churches of the West.":" This interpretive role Winslow saw his ashram's placed a new emphasis upon the ashram's "works": giving role as interpreter of "the lectures in the city, holding retreats, publishing a scholarly review, supporting social reform, running a student hostel, and ancient Christian church to building up the Poona branch of the Federation of International India, and of India to the Fellowship. The fellowship had recently been established for the purposeof bringing together groups of Hindus, Muslims, Chris­ Christian churches of the tians, and other religious groups for prayer and discussion of West." social, economic, and political problems facing the country." Unlike the bulk of missionaries working in India at the time, Winslow was sympathetic with Gandhi and other leaders of the Freedom, and who took a close interest in Winslow's work, saw Indian, nationalist movement. He took on the Indian name him as a great interpreter of the Indian mind to England." Devadatta. He worekhadi(homespun), a potentsymbol of Indian Andrew Webb describes him as an "erratic genius" who never­ nationalism, and hosted lectures at the ashram on Gandhi's theless best enshrined the fulfillment theology of the period." philosophy of nonviolence. Winslow was not as committed to Winslow, however, always saw himself as an evangelist. Al­ the nationalist movement as some of the other members of the though he was ahead of his time in his attitude to Hinduism and ashram were, and at times he had difficulty defending them although he played a major part in the development of the before officials of the India Office and the Bombay government. Christian ashram movementand indigenous expressions of faith Nevertheless, in his final work written in India, The Dawn of and worship, he argued that he did so as an evangelist. It is in this Indian Freedom, coauthored with Elwin, he opposed the light that we best understand Winslow's frequent quotation government's bullying tactics of missionaries," he sang the from Dean Inge describing the ideal missionary: "What we most praises of Gandhi's satyagraha campaign, and he went as far as need in all our missionary work is a few saints, a few men who to depict Christ as the fulfillment of India's national aspirations.30 are really living such a life as apostles of Christ ought to live."

Notes------­

1. Eric J. Sharpe, Not to Destroy but to Fulfil: The Contribution of J. N. 4. John K. Fairbank, "Assignment for the '70's," American Historical Farquhar toProtestant Missionary ThoughtinIndiaBefore 1914(Uppsala: Review 74 (1969): 876-79. Gleerup, 1965),p. 360.In additionto Winslow,Sharpelists E.Stanley 5. Webb, "Origin," pp. 2, 11. Jones, W. S. Urquhart, John McKenzie, H. W. Schomerus, E. C. 6. In December 1914 Winslow passed the first examination in Marathi Dewick, H. A. Popley, and Karl Hartenstein. with the highest marks of any candidate. See Proceedings of a 2. R.Tribe, "The ReligiousCommunityas a MissionaryInstrument," in meeting of the Bombay Diocese Committee, SPG, held on Tuesday, Essays Catholic and Missionary, ed. E. R. Morgan (London: SPCK, 8 December 1914, United Society for the Propagation of the Gospel 1928), pp. 304-5; Cyril Modak, "Impressions of the Christa Seva archives (hereafter USPG), CLR/8. Sangh Ashram," Bombay Diocesan Magazine 10, no. 2 (September 7. J. C. Winslow, Narayan VamanTilak: TheChristian PoetofMaharashtra 1928): 90; "Christa Seva Sangh: The New Venture for Christ in (Calcutta: Association Press, 1928), pp. 34-37. India," Church Times, October 14, 1927, p. 423. 8. J.C. Winslow, TheEyelids oftheDawn(London: Hodder & Stoughton, 3. A. D. Webb, "The Origin, Aims, and Development of the Christa 1954), p. 67. Seva Sangh Ashram, 1922-34" (M.A. thesis, School of Oriental and 9. J. C. Winslow, TheIndianMystic (London: Student Christian Move­ African Studies, Univ. of London, 1977);Barbara Noreen, Crossroads ment, 1926), p. 70. of the Spirit (Delhi: ISPCK, 1994). 10. Winslow and Ratcliff were assisted by an Indian colleague, Dinkar

28 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH E. S T A NL EY J O N E S SCH OOL OF WO RL D M ISS I ON AN D EV A N GE L IS M

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WH ERE S H A RI N G T HE G 0 S P E L M E A N S S H A R I N G Y OU R L I F E Athavale, and Major J. E. G. Festing of the Royal Engineers. (Westminster: SPG House, 1923), pp. 4-5. For other works dealing 11. Some of the changes included a greater emphasis upon contempla­ with mysticism, see E. C. Gregory, "The Message of the Christian tion and adoration, reverence for the saints, and the sacrificialaspect Mystics for India," The Eastand the West, 13 (October 1915): 386; E. of the Eucharist. A large place was also given to ceremony, color, Underhill, "Christianity and the Claims of Other Religions," in movement, and gesture. Essays Catholic and Missionary, ed. E. R. Morgan (London: SPCK, 12. J.C. Winslow, TheEucharist in India: A Plea foraDistinctiveLiturgyfor 1928), p. 38. theIndianChurch, with a Suggested Form (London: Longmans, Green, 22. A not entirely satisfactory biography of Robertson is that of Father 1920), pp. xiii-xiv. Denis, Father Algy (London: Hodder & Stoughton, 1964). 13. Winslow, The Eyelids of the Dawn, pp. 74-78. 23. "ChristaSeva Sangh," p. 423;R. Tribe, "The Religious Community," 14. TheIndian Social Reformer 30, no. 24 (February 15, 1920):377-78; see pp. 304-5; Sir Francis Younghusband, "Foreign Missions" (address also "Christian Missionaries and the Jhallianwala Massacre," Indian given at Coversham, November 27, 1927, p. 5; India Office Library Social Reformer 30, no. 25 (February 22, 1920): 394. and Records, MSS. Eur. F. 197/389). 15. J. C. Winslow, Christa Seva Sangh (Westminster: SPG, 1930), p. 11. 24. "Christa Seva Sangh," p. 423. Winslow never married; he took a vow of celibacy in April 1928. 25. V.Elwin, TheTribal World ofVerrierElwin (Delhi: Oxford Univ. Press, 16. Ernest Raymond, Under Wedgery Down (London: Cassell, 1974), p. 1989), pp. 36,96. 191. Part 3 of Raymond's semihistorical novel deals with Christa 26. See J. C. Winslow's article "Intelligentsia," in The Christian Task in Seva Sangh and accurately captures Winslow's concerns. India, ed. John McKenzie (London, Macmillian, 1929), pp. 10-26; 17. J.C. Winslow, "A Vision of the Indian Church," International Review idem, "The Approach to the Intelligentsia," ChurchOverseas 4, no. 13 of Missions 9 (April 1920): 247-48. The whole system, according to (January 1931): 10-19. Winslow, was "not unlike a Presbyterian system, crowned by a 27. "Christa Seva Sangh," ServantofChrist,no. I, Feast of the Perfection, constitutional Episcopate." 1928, C. 210, CSS Logbook, voL 1. 18. Ibid., pp. 248-249. 28. "Christ Seva Sangh," Bombay Diocesan Magazine9, no. 12 (July 1928): 19. They are given in Winslow, Christa SevaSangh,pp. 18-33; idem, "The 430-31. Early Days of Christa Seva Sangh," Ashram Review 12, no. 51 (July 29. Winslow opposed the government's actions in extracting pledges 1947):3-8. More recent accounts of Christa Seva Sangh are Webb's from non-British missionaries not to engage in political matters, and thesis, "Origins"; idem, "The Christa Seva Sangh Ashram, 1922­ in bringing pressure upon British missionaries who took an inde­ 1934," South Asia Research, no. 1 (May 1981): 37-52; Noreen, Cross­pendent line. roads ofthe Spirit; W. Lash, "Monastic Experiment in India" (unpub­ 30. J. C. Winslow and V. Elwin, The Dawn of Indian Freedom (London: lished ms., Hilfield Friary, Dorset, ca. 1974), p. 1. George Allen & Unwin, 1931), pp. 14, 17, and chap. 1. 20. "Report of the Rev. J. C. Winslow, Missionary at Ahmednagar, 31. Winslow, The Eyelids of the Dawn, p. 50. Diocese of Bombay. For the Year Ending Dec. 31, 1922," USPG, 32. Winslow, Dawn of Indian Freedom, p. 9. CLR/9. 33. Webb, "The Christa Seva Sangh Ashram," p. 45. 21. J. C. Winslow, Christian Yoga; or,TheThreefold PathofUnionwith God

Selected Bibliography

Material Written by Winslow 1932 "Is Reconciliation Possible?" C.S.S. Review 2, no. 4 (April): 105-7. 1920 The Eucharist in India: A Plea fora Distinctive Liturgy for the Indian 1932 "S.Barnabas andChristSevaSangha." C.S.S.Review2,no. 6 (June): Church, with a Suggested Form. London: Longmans, Green. 161-64. 1920 "A Vision of the Indian Church." International ReviewofMissions 1932 "A Great Spiritual Autobiography." C.S.S. Review 2, no. 9 (Sep­ 9 (April): 247-51. tember): 254-58. 1923 "A Christian Fellowship for Hindus." Mission Field 68 (March): 1932 "Christians and the Communal Award." C.S.S. Review 2, no. 11 63-65. (November): 317-19. 1923 "The Problem of Self-Support in the Mission Field." The Eastand 1932 "The Poona Christian Conference." C.S.S. Review 2, no. 12 (De­ the West 21 (April): 112-19. cember): 356-57. 1923 "Not Leaders, but Saints and Servants." International Review of 1933 "Re-Thinking Missions." C.S.S. Review3, no. 5 (May): 149-51. Missions 12 (July): 434-40. 1947 "The Early Days of Christa Seva Sangha." Ashram Review12, no. 1923 Christian Yoga; or,TheThreefold PathofUnionwith God. Westminster: 51 (July): 3-8. SPG House. 1954 The Eyelids of the Dawn:Memories, Reflections, and Hopes. London: 1923 Narayan Vaman Tilak: The Christian Poetof Maharashtra. Calcutta: Hodder & Stoughton. Association Press. 1958 TheChristian Approach totheHindu. Guildford: Lutterworth Press. 1924 "Indian Ashrams." Church MissionaryReview85 (March): 27-34. 1974 A Testamentof Thanksgiving. London: Hodder & Stoughton. 1925 "An Indian Christian Ashram." MissionField 70 (December): 270­ 72. Materials Written About Winslow 1926 "Evangelization and Proselytism." Young Men of India 28, no. 6 1934 Edwards,J.F. "JohnCopleyWinslow'sChristianMessage." C.S.S. (June): 388-94. Review4, no. 1 (July): 17-19. 1926 "ChristianApproach to Non-Christian Religions." TheEastandthe 1977 Webb, A. D. "The Origins, Aims, and Development of the Christa West 24 (October): 313-16. Seva SanghAshram, 1922-34." M.A. thesis, School of Oriental and 1926 The Indian Mystic: SomeThoughts on India's Contribution to Chris­African Studies, Univ. of London. tianity. London: Student Christian Movement. 1981 Webb, A. D. "The Christa Seva Sangh Ashram, 1922-1934." South 1927 Introduction to Gilbert Shaw's Prayers and Meditations for the Asia Research, no. 1 (May): 37-52. Lovers of Jesus (Founded on the Early English Treatise Entitled A 1994 Emilsen, William W. Violence andAtonement:TheMissionaryExpe­ Talkynge of the Loveof God). London: A. R. Mowbray. riences ofMohandas Gandhi,SamuelStokes andVerrier Elwinin India 1929 "The Intelligentsia." In The Christian Task in India, ed. John before 1935. Frankfurt am Main: Peter Lang. McKenzie, pp. 10-26. London: Macmillan. 1994 Noreen, Barbara. Crossroads oftheSpirit. Delhi: ISPCK. An earlier, 1931 Christa Seva Sangha. Westminster: SPG. expanded versionwas privately printed in 1986under the title"A 1931 "Indian Swaraj and the Christian Church." Mission Field 76 (De­ Wheat Grain Sown in India." cember): pp. 275-77.

30 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH