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THE

STORY OF ITS INTRODUCTION

AND

MARVELLOUS PROGRESS

AMONG

THE BURMESE AND KARENS

by y

MES. MACLEOD WYLIE.

SECOND THOUSAND.

London :

W. H. DALTON, BOOKSELLER TO THE QUEEN,
28, COCKSPUR STREET, CHARING CROSS.

G. HAY & Co., CALCUTTA.

1859.

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TM!; ^05Pet- l« 0t>jWAH
lovierv t*f . W. i/ta !"£?)" _

CONTEXTS.

INTRODUCTORY.

Sources of information; Burman Geography; Government,
Races, and Religions of Burmah; the Karens and their
Traditions; the Talaings; the Shans; success of the
Mission; openings for the Gospel; Prayer needed.

Pages 1 — 16

CHAPTER I.

Establishment of the American Board of Missions ; the
Missionaries reach India; Mission commenced in Ran-
goon; the first Convert, Moung Nau; unsuccessful Visit
to Ava; first Burmese War; heroism and death of
Mrs. Judson Pages 17 — 39

CHAPTER H.

The first Karen Convert, Ko-tha-byu; Visit to the Karens of
Dongyan ; their desire for God’s Book ; the Karen
Alphabet formed ; Karen Mission in Tavoy ; singular
worship of an unknown Book ; Labours, success, and ill-
ness of Mr. Boardman ; Enquirers and Converts ; Mr.
Boardman’s death Pages 40 — 62

CHAPTER HI.

Arrival of Mr. and Mrs. Mason at Tavoy ; Mrs. Boardman’s
excellent schools; Mrs. Mason’s classes and schools;
the Sgau Karens and their Chief ; Mrs. Helen Mason’s
illness and death ; her habits of devotion.

Pages 63—80

CONTENTS.

CHAPTER IV.

Ko-thah-a, a distinguished Burman Convert, baptized and or-
dained; the Rangoon Mission re-established; translation
of the Burman Scriptures ; crowds of Visitors from the
interior; Mr. Wade at Mergui; Labours of Mr. Kincaid;
his Journey to Ava; Persecution of the Burman Con-
verts in Pegu; Baptisms at Maubee; the Christian Go-
vernor of Bassein; enlargement of the Mission; Mr.
Kincaid’s Journey beyond Ava ; his perils and deliver-
ance. ...... Pages 81 — 101

CHAPTER V.

The Mission in Arracan; its commencement and early growth ;
death and character of Ko-thah-byu; Mr. Abbott at San-
downy; immigration of Christian Karens, driven by per-
secution from Burmali; death of Mrs. Abbott; Akyab ;
the Mountain Chief ; trials of the Mission; Death of
Missionaries; “Six Men for Arracan;” Review of the
various Missions in Burmah. . Pages 102 — 117
CHAPTER VI.

Illness of the Judsons; the Burmese Dictionary; Mrs. Jud-
son’s Works; her Missionary Labours; Mrs. Judson’s
illness, voyage, and death; Dr. Judson’s return; progress
among the Kemmecs ; vain attempt to re-establish the
Rangoon Mission; last illness, death, and character of

Dr. Judson Pages 118 — 136

CHAPTER Vn.

Nomination of Native Pastors; Wah Dee ; the village of Thay
Rau; Native labours; Pastors in Tavoy; Tavoy Asso-
ciation; its rules of conduct and of worship; Persecu-
tion in Pegu; Martyrdom of Thagua; Progress in Bassein ;
wonderful History of Myat Kyau; his labours, character,
and death Pages 137— 162

CONTENTS.

CHAPTER VIII.

Return to Rangoon ; Visit from a priest ; Trials of the Karen
Converts ; Visit to a Monastery ; War with the English ;
conduct of the Governor ; his consternation ; message
from the Commodore ; the Governor consults Mr. Kin-
caid ; tyranny of the Governor ; disorders in the City ;
arrival of the new Governor ; the English deputation
insulted ; the King’s ship captured ; the English retire ;
Battle of the Stockades ; Interview of the Missionaries
with Lord Dalhousie ; Pegu annexed ; Prospects of the
future. Pages 163 — 194

CHAPTER IX.

The Tenasserim Provinces; Matah; a Sabbath at Matah;
the teachers Klana and Kolapau ; Mrs. Mason’s journey
to Longpung; thence to Chongquait and its heathen
people ; Visit to Palatot ; discussions with the heathen ;
results of the journey Pages 195 — 219

CHAPTER X.

Mr. Ingalls’ labours at Rangoon; progress there ; a strange
Blacksmith ; numerous Converts ; the History of Moung
Shway Pau, his conversion and baptism ; Ko-thah-a and
Man Sa; Peace under the English rule; Mr. Ingalls’
last journey, illness, and death; Losses in the Mission.

Pages 220 — 250

CHAPTER XI.

Dr. Mason’s first journey to Toungoo; the town of Shway-
gyeen; death of the first Mrs. Harris ; the city of Toun-
goo; its important position; the Mission commenced;
Visit from the Taubeah Chief; Thako Mosha ; the Chief’s
Verses; Visit from a Toungoo Lady; Conversation with

CONTEXTS.

her ; Visits from other Ladies ; their religious difficul-
ties; their anxiety to learn; zeal of Shapau.

Pages 251 — 273

CHAPTER Xn.

The History of Sau Quala; his parents; his boyhood; his con-
version; his Mother’s conversion and death; residence
with his brother; their earnest Studies; his public pro-
fession; his first efforts for others; he is present at Mr.
Boardman’s death; studies under Dr. Mason and Dr.
Judson ; collects the Karen Traditions, and assists in the
translation of the Bible ; writes Karen books; his mar-
riage; his preaching and discussions; his frequent jour-
neys; he becomes a pastor; progress among the Karens
in the Tenasserim Province ; Dr. Mason’s opinion of Sau
Quala ; Revivals at Pyeekhya and Newrville ; Quala is
ordained ; story of Dumoo ; Dumoo and Quala set off for
Toungoo ; Quala’s marvellous success ; his devoted labours;
offer of Government employ ; the offer declined.

Pages 274—318

CHAPTER XIII.

Sau Quala and his assistants ; earnest spirit of these native
Missionaries ; Mr. Whitaker at Toungoo ; Mr. and Mrs.
Harris at Shwaygyeen ; Death of Mrs. Harris ; remark-
able progress at Toungoo ; earnestness of the people ;
Pwaipau’s success ; Dr. Mason’s return ; jungle travelling ;
his visit to the mountain Churches ; support of the native
teachers ; the Bghai Association of Churches ; number of
the Converts and their families; ability of the Preachers ;
extraordinary liberality of the Churches ; marvellous pro-
gress ; the Bghai tribes ; their ancient feuds ; the inde-
pendent Bghais ; Border tribes ; much land to be possessed ;
Shapau’s success Pages 319 — 345

CONTENTS.

Vll

Mrs. Mason at Toungoo; the Female Normal School founded;
its plan ; the first scholars ; letters from the people pro-
mising to support it ; lawlessness of the tribes ; Quala’s
letter ; letter to the American Churches ; progress of the
Normal School ; the teacher Sauka; his visit to the Sgaus ;
lawlesness of the tribes ; many become Christians ; mur-
ders among them ; blood-revenge ; Pwaipau ordained in
Toungoo ; his history ; enquiries of the young teachers ;
Shapau ordained ; wide doors of usefulness ; Mrs. Mason
visits the jungles ; goes into the mountains ; Mopgha
house ; timber collected ; Christian village at Toungoo ;
Bghai public spirit ; their improved manners ; report of
the Tonngoo mission for 1857 ; statistics ; contributions.

Pages 345—384

CHAPTER XIY.

Position of the Missionaries: Tavoy native Pastors; the
origin of evil illustrated; a Karen convert; disappear-
ance of the Priests ; aBurman Village: Maui. main ; the
Theological Seminary; the Karen Churches: Shway-
gyeen : Bassein ; report of the Karen Churches ; their
liberality; desire for the Bible ; grounds of discouragement ;
the Burmans of Bassein ; the Northern Karens ; native
Missionaries sent to them : Henthada ; progress made ;
native assistants ; the Henthada Normal School ; increase
of Converts : Pkome ; conversion of a young Burman
priest; general progress in the district: Rangoon; the
Burman preacher Moung-Thet-nau ; his conversion and
baptism ; death of Mr. Vinton ; his numerous Churches ;
growth of the Mission ; openings for usefulness, and his
earnest appeals ; his character, influence, and zealous
labours ; his last journey, illness, and sudden death ;
mourning of the Karens ; conclusion ; Apostolic preach-
ing, plans and precedents, followed by Apostolic success.

Pages 386 — 435

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j^PBIITCETOIT
^THEOLOGIGiL

THE GOSPEL IN BURMAH.

SntrnRnrtnr r.

“ For from the rising of the sun even unto the going down of
the same, my name shall be great among the Gentiles ;
and in every place incense shall be offered unto my name,
and a pure offering: for my name shall be great among
the heathen, saith the Lord of hosts.” — Mal. i. 11,

HE idea suggested by the New
Testament, of a Mission to the
heathen, has been in a remarkable
degree realized by the American
Mission to Burmah. Commenced
in faith ; unaided by wealth or worldly power ;
achieving its choicest victories, as well among the
speculative Burmans as the unsophisticated Karens,
by the simple preaching of the Gospel, and that
mainly by native evangelists ; blessed in its pro-
gress by a succession of faithful believers, who
patiently fulfilled their course, not counting their
lives dear unto them ; exerting a wide influence
through the whole Christian Church by the example
and the memory of its labours and its success ; this

SOURCES OF INFORMATION.

Mission has special claims to the sympathies and
the love of the whole household of faith.

Other Missions have been blessed too. Not in
primitive times alone, nor in the succeeding darker
ages when Christianity in the forests of Germany,
and amidst the din of war throughout Europe, won
some of her noblest and least remembered triumphs,
but in modern times also, from the Missions of
Eliot and Braiuerd, of Ziegenbalg and Swartz, to
those of Yanderkemp, Carey, and Martyn. In all
these the Spirit of God worked variously according
to the purpose of His will. By Him the labourers
were prepared ; by Him the doors of entrance and
utterance were opened ; by Him the word was
made effectual to the saving of all who believed ;
and at the present time He has still His witnesses
and His agents, in a vast diversity of circumstances,
with widely differing gifts, occupying each one his
allotted sphere of labour, “ making increase of the
body unto the edifying of itself in love.” But it
has pleased Him that in the work in Burmah, His
grace should be specially manifested, and His
power felt ; that there, the Church might behold a
prelude of that promised shower of blessiug which
shall redound through the thanksgiving of many to
the glory of God.

The history of this Mission lies scattered in the
valuable memoirs of Dr. Judson, embodying the
record of his first heroic wife; in the delightful

GEOGBAPHY.

memoirs of Sarah Judson’s peaceful, holy course;
in American periodicals ; in the Tract Society’s
“ Karen Apostle in Malcom’s “ South Eastern
Asia;” in Gammell’s History of the American
Baptist Mission ; in the memoirs of ftelen M.
Mason and Boardman ; in the Bev. J. Baillie’s
recent work, “ Bivers in the Desert,” and other
publications. But no where is there a connected
narrative of the whole Mission. In the follow-
ing pages an attempt has therefore been made,
to present a continuous, though not complete
series of sketches, drawn not from those materials
alone, but also from private information and re-
cords, obtained from intimate personal communica-
tion with several of the Missionaries themselves.

The Kingdom, or as it used to be called the
Empire of Burmah, occupies a great portion of the
immense peninsula of Farther India on the eastern
side of the Bay of Bengal. Before the English
conquests in 1826, it consisted of Burmah Proper,
Cathay, Arracan, Pegu, Tenasserim, and the ex-
tensive country of the Shan Tribes. By those
conquests, and the subsequent war of 1853,
Arracan, Pegu, and Tenasserim, with the entire
sea-coast of the country, have been incorporated
into the British territory, and the kingdom has
been humbled and shattered. The population,
though numerous, probably amounting to five or
six millions in the entire country, is dispropor-
tioned to its immense extent, fertility, and re-

GOVERNMENT.

sources. Two great rivers, the Irrawaddy and the
Salween,- with the Sitang and many other lesser
streams, and the Toma and other ranges of moun-
tains, intersect the country. A large portion is
covered with pathless jungle, and a great portion
of the extensive plains is liable to inundation.
The principal British Settlements are Akyab in
Arracan ; Bangoon, Bassein, and Dalhousie, as
ports of the Irrawaddy; Shwaygyeen, Toungoo,
Henthada, Prome, Thyat Myu, and Meaday in the
interior of Pegu ; and Maulmain, Amherst, Tavoy,
and Mergui in Tenasserim. The rapid progress of
Tenasserim under the British rule, inspires the
hope that all the British Provinces will form points
of attraction to the population still under the
King of Burmah, who feel that neither life nor
property is secure ; and recent intercourse with
the Bed Karens, and increasing intercourse with
the Shans, will probably lead to an extension both
of British territory and of Christian Missions.

The Government of Burmah is a despotism,
administered chiefly by inferior officers in different
districts, with unscrupulous and exacting cruelty ;
but the present King’s personal influence appears
to be beneficial, and his intelligence and mildness
of character, render the continuance of peace,
during his reign, probable. But other counsels
may at any time prevail, and former scenes of
revolution and civil war may be renewed. All

BURMAN RACES.

such commotions will drive more emigrants into
the British provinces, and the restless spirit of
commercial enterprise while peace lasts, will carry
further and further into Burmah up the Irrawaddy,
probably to the borders of China, fresh disturbing
elements. A recent splendid publication, (Capt.
H. Yule’s narrative of a Mission to Ava in 1855,)
opens to view the prospect of a rich country,
destined, it may be, to amazing developments of
future wealth and prosperity. But such lands
abound in the glorious East, rich with boundless
and undeveloped resources, stored to profusion
with the choicest gifts of nature, and capable of
sustaining innumerable myriads of the human
family.

The people of Burmah consist of various dis-
tinct races. The Burmans, Karens, Peguans or
Talaings, and Shans, are the principal. Of these
the Shans and Bed Karens live in a state of semi-
barbarism. The principal exports of the country
are rice, timber, silk, and lacquered ware. The
principal cattle are buffaloes and ponies. Ele-
phants are also very numerous and valuable. Of
late years the demand for rice, especially from
Arracan and Bassein (in Pegu), has been so great,
that a powerful impulse has been given to the
mercantile spirit of the people: and silver, to the
amount probably of not less than five millions
sterling, has been imported within the last five years.

BUDDHISM.

The prevalent religiox of Burmah, and the
established religion of the court of Ava, is Bud-
dhism, the faith alike of China, Siam, Ceylon,
Thibet, and Tartary. Buddh is a general term for
divinity, and not the name for any particular god.
In this world, it is said, there have been four
Buddhs or incarnations, the last of whom was
Gaudama. One is yet to come, Arumaday. Gau-
dama was born about B.C. 626, having previously
lived in four hundred millions of worlds, and
passed through innumerable conditions in each.
The narratives of his adventures in former states
are preserved, and form a considerable part of the
sacred books. He became a Buddh in the thirty-
fifth year of his age, and remained so forty-five
years, at the end of which time having performed
all kinds of meritorious deeds, and promulgated
excellent laws, he obtained “nigban,” that is, en-
tered into annihilation.

Ho laws or sayings of the first three Buddhs are
extant, but those of Gaudama were orally trans-
mitted until about A. D. 94, when they were re-
duced to writing in Ceylon. These are the only
sacred books of the Burmans, and are all in the
Pali language. The whole is called the Betagat.

The sins which are to be avoided are described
in a moral code consisting of five principal and
positive laws : — 1. Thou shalt not kill. 2. Thou
shalt not steal. 3. Thou shalt not commit adul-

BUDDHISM.

tery. 4. Thou shalt not lie. 5. Thou shalt not
drink intoxicating drink.

Of any Supreme God, or any eternal self-
existent being, Buddhism affords no intimation ;
nor of any creation or providence. Merit consists
in avoiding sins, and cultivating virtues, and the
reward of it is the sole hope of the Buddhist. He
knows nothing of eternal life, anticipates ultimate
annihilation, is ignorant of the doctrine of forgive-
ness of sins through an atonement, and of the gift
of righteousness through faith. Antecedently to
annihilation he anticipates a prolonged existence
in various conditions and degrees of happiness, but
his creed has practically little influence upon his
moral conduct. The Burmans generally are cruel,
and deceitful, and have made very slight advances
in civilization, though generally endowed with sin-
gular acuteness and ingenuity.

The origin of the Karens is still doubtful, and
various theories have been propounded, based upon
their remarkable traditions. They chiefly inhabit
villages in the jungles and mountains, and notwith-
standing all the power and oppression of the
Burmans, they have for the most part maintained
their independence, and lived apart as a separate
people. Their traditions embody remembrances of
the creation, the deluge, and the promise of a
deliverer. They speak of God in his Sovereignty,
unity, and eternity, his perfection and holiness.

KAREN TRADITIONS.

They include a large portion of the moral law, and
they minutely specify white messengers from the
sea, and God’s own book, as the means of their
recovery, enlightenment and salvation. Of these
traditions some are given by Dr. Mason in the
“ Karen Apostle.” They appear to be unexampled
in the records of heathen nations, in these modem
times. The following are striking specimens :

THE CREATION AND FALL, IN VERSE.

“ In ancient times God created the world ;

All things were minutely ordered by him.

In ancient times God created the world ;

He has power to enlarge, and power to diminish.
God created the world formerly ;

He can enlarge and diminish it at pleasure.

God formed the world formerly ;

He appointed food and drink.

He appointed the fruit of trial ; —

He gave minute orders.

Satan deceived two persons ;

He caused them to eat the fruit of the tree of
trial.

They obeyed not, they believed not God ;

They ate the fruit of the tree of trial ; —

When they ate the fruit of trial,

They became subject to sickness, old age and death.
Had they obeyed, and believed God,

We should not have been subjected to sickness;

KAREN TRADITIONS.

Had they obeyed, and believed God,

"We should have prospered in our doings.

Had they obeyed, and believed Him,

We should not have been poor.”

DISPERSION OF MEN.

“ Oh children and grandchildren! men had at
first one father and mother ; but because they did
not love each other, they separated. After their
separation they did not know each other, and their
language became different ; and they became ene-
mies to each other and fought.”

“ The Karens were the elder brother,

They obtained all the words of God,

They did not believe all the words of God,

And became enemies to each other :

Because they disbelieved God,

Their language divided.

God gave them commands,

But they did not believe him and divisions en-
sued.”

RESURRECTION.

“ 0 children and grandchildren ! you think the
earth large. The earth is not so large as the
entada bean. When the time arrives, people will
be more numerous than the leaves of the trees,
and those who are now unseen will then be brought
to view. O my children, there will not be a hiding
place for a single thing on earth.”

KAREN TRADITIONS.

IDOLATRY.

“ O children and grandchildren ! do not worship
idols or priests. If you worship them, you obtain
no advantage thereby, while you increase your sins
exceedingly.”

LOVE TO ENEMIES.

“ O children and grandchildren! if a person
injure you, let him do what he wishes, and bear all
the sufferings he brings upon you with humility.
If an enemy persecute you, love him with the heart.
On account of our having sinned against God from
the beginning, we ought to suffer.”

NATIONAL TRADITIONS.

A people beloved of God.

“ O children and grandchildren! formerly God
loved the Karen nation above all others, but they
transgressed his commands, and in consequence of
their transgressions we suffer as at present. Be-
cause God cursed us, we are in our present afflicted
state, and have no books. But God will have
mercy on us, and again he will love us above
others. God will yet save us again ; it is on ac-
count of our listening to the language of Satan,
that we thus suffer.”

RETURN OF GOD.

“ At the appointed season God will come ;

The dead trees will blossom and flower :

KABEN TliADITIONS.

When the appointed season comes, God will
arrive :

The mouldering trees will blossom and bloom
again :

God will come and bring the great Thau-thee ; *
We must worship both great and small.

The great Thau-thee, God created ;

Let us ascend and worship.

There is a great mountain in the ford.

Can you ascend and worship God ?

There is a great mountain in the way,

Are you able to ascend and worship God ?

You call yourselves the sons of God,

How many evenings have you ascended to worship
God?

You call yourselves the children of God,

How often have you ascended to worship God ?”
Such a people were prepared to receive the Gos-
pel with all readiness of mind. Their character
was frank and manly, though intemperance and
predatory habits had tended greatly to debase
them.

Their numbers are uncertain, but it is believed
that they extend far beyond Ava, and Mr. Kincaid
traces an affinity between them and bordering
tribes of China. Under the British Government,
they have generally submitted to the establishment

• A mountain so called, which is to be the seat of future
happiness, according to some statements.

THE TALAINOS AND SHANS.

of law and order, and the warm sympathy of
Major Phayre, the able Commissioner of Pegu,
with this interesting people, affords the best
guarantee that British authority, even when con-
fided to the hands of Burman subordinates, will
not be perverted to their oppression in that pro-
vince. They are divided into several tribes : the
Bed Karens, and the Sgaus, being the principal.
The most important other tribes, appear to be the
Pwos, and the Bghais. All have distinct dialects,
which seem at present to require somewhat various
alphabets.

The Peguans, or Taiaings, long oppressed after
their conquest by the Burmans, became special ob-
jects of hatred after the British forces unhappily
withdrew from Pegu in 1826, and left these people,
who had manifested their friendly sympathy with
them, to Burman vengeance. The subsequent years,
till the British annexation, in 1853, witnessed in-
creasing severities, and the race is now greatly
diminished.

Among the Shans, no European settlement has
been formed, and very little is known with cer-
tainty, of their numbers, or their habits. They
frequently kidnap and carry children into slavery,
and hitherto appear to have resisted even the ap-
proach of civilization.

The habits and manners of the population of
Burmah, generally, present a marked contrast to

SUCCESS OE THE MISSION. 13

the customs of India, and singular facilities for the
work of Missions. There is no hereditary priest-
hood like Brahmanism ; no anti-social system like
caste, presenting a barrier to the introduction of
every change ; and no seclusion of the female sex.
Among the Barmans there is a considerable amount
of intelligence and education, and the whole popu-
lation is accessible to the Missionary. Intercourse
is comparatively open and unreserved, and the
people usually are peaceful and courteous ; but the
Buddhist religion, with its monasteries, and gorge-
ous temples, its gay processions, and festivals,
strongly fascinates the popular Burman mind, and
too commonly enthrals it with a fatal spell.

Such is the sphere of labour, such are the hearers
of the Gospel, we shall contemplate in the following
pages. Of many of the hearers it certainly seems
that the Lord has said, “ This people have I formed
for myself, they shall show forth my praise and
in many of the remote wilderness scenes of rugged
beauty, where the Gospel has reached the untutored
and unsubdued Karen, His message seems to have
been as of old : “ Let the inhabitants of the rock
sing ; let them shout from the top of the mountains,
let them give glory unto the Lord, and declare His
praise.” (Isaiah xlii. 11, 12.) His word has been
clothed with power, and lawless men have sat at
the feet of Jesus, like children, to be nourished
with the milk of truth, and have fed on it in the sim-

PEAYEE POE MISSIONS.

plicity of their hearts. They have been touched,
not by the superior learning or intelligence of their
teachers, for very often the messengers of the Gos-
pel have been men entirely like themselves, but by
the story of the cross, and that alone, — by the first
principles of the Gospel of Christ. This has fired
their hearts, convinced their judgments, and direct-
ed their wills. Once, “ thieves, covetous, drunkards,
revilers, extortioners, they are washed, they are
sanctified, they are justified, in the name of the
Lord Jesus, and by the Spirit of our God.” (1 Cor.
vi. 10, 11.)

And what shall we say of those who have gone
from America to give their lives to this labour of
love ? They have been “ as a dew from the Lord
in the midst of many people,” (Micah v. 7). And
their fruit remains. But one after another has
been taken away. Many hindrances have arisen.
It has been God’s will oftentimes to bring their
usefulness to a close, and to work in other, and un-
expected ways, that He alone might be exalted :
“ sealing up the hand of every man, that all men
may see His work.” (Job xxxvii. 7.)

This Mission then needs our prayers. It has
been highly favoured, but if the praises were to be
given to man, and not to God, if pride were to take
the place of humility, if God’s Spirit were to be
forgotten as the author of every good and perfect
gift, soon, very soon, would Ichabod, ‘ the glory is

OPENINGS EOR THE GOSPEL.

departed,’ be written as the inscription on its tcmb.
Rather let all the Church of Christ not only rejoice
in the manifestation of God’s gracious kindness to
this Mission, but unite in 'prayer, that His Spirit
may not be grieved, and that the beloved brethren
in Burmah, may be blessed with that single eye
which is full of light, and the gift of a holy and
faithful dependence upon the grace of Christ alone.

Many and urgent are the calls for this prayer on
behalf of Missions. The Missions in Burmah, in
Tinnevelly, in Chota-Hagpore, in Turkey, and in
Western Africa, seem to be full of promise that
God is preparing to honour the preaching of His
word in a new and remarkable manner. And by the
discoveries in Southern Africa ; by the approach of
His heralds to Central Asia, at Peshawur ; and by
the weakening of Muhammedan kingdoms, is not the
Lord pointing to new fields of labour, and saying to
His people, ‘ Go forward ?’ Is He not causing them
to lay to heart the long desolations, and to yearn
with lively sympathy over the lands of cruelty and
darkness ? They see by far the greater part of this
earth closed to the Gospel, and filled with violence,
millions in slavery, the female sex degraded, and
Satan worshipped under countless forms, by whole
successive generations, and they cry : O Lord, how
long ? how long shall the wicked triumph ? Re-
member thy promises, the prayers and hopes of thy
people, and do thou work for the glory of thv name,
in thy faithfulness and truth ! Surely, if we thus

OPENINGS FOE THE GOSPEL.

continued pleading with Him, we should see the
blessing which is now descending upon a few fa-
voured spots, widely extending through the earth,
opening paths in the wilderness, and rivers in the
desert, and bowing down the greatest obstacle of
all, the hearts of the proud and lofty. How swiftly
and how soon He would fulfil the desires of our
hearts we cannot tell, but as His ways are higher
than our ways, and His thoughts than our thoughts,
there would be wonders wrought, such as we cannot
imagine in these day3 of the “ hiding of His power.”
For as the discoveries of modem times transcend
all the conceptions of our forefathers, much more
will the forthputting of divine strength in the
energy of love accomplish changes that will shame
the feebleness of man. The great day of the de-
scent of the Holy Spirit indicated in the conversion
of three thousand, the mighty influence of divine
grace : but greater blessings are promised, and on a
wider scale the preaching of the glorious Gospel
will be clothed with power. We see now only the
first indications of those brighter days, but our
children’s children may witness results, that will
teach them at once to rejoice in our earlier labours,
and to wonder at the weakness of our faith. Con-
fident in these hopes let us not faint, but toil and
pray on, joyfully serving our generation according
to the will of God, and resting on the promise, that
“ They who sow, and they who reap, shall rejoice
together.”

THE FIRST AMERICAN MISSIONARY.

CHAPTEE I.

^nrlif Dntp.

“ I know thy works : behold, I have set before thee an open
door, and no man can shut it: for thou hast a little
strength, and hast kept my word, and hast not denied my
name.” — Rev. iii. 8.

EAELT fifty years have passed
away since a few young students,
gathered from different parts of
the country, met in the Seminary
at Andover, Massachusetts, with
hearts inflamed with the love of Christ, and with
a burning zeal to make known His Gospel
to the perishing heathen. With some this sen-
timent had been the growth of years ; with
others it had started into existence on reading
Claudius Buchanan’s sermon entitled “ The Star in
the East but with all, the settled purpose of
their lives was to obey that command of Christ,
“ Go ye into all the world, and preach the Gospel to
every creature.” It was during a solitary ramble
in the woods at the back of the College, with no
eye but that of God resting upon him, that one of
that little company came to the determination to

18 THE AMERICAN BOARD OE MISSIONS.

obey that command. That one was Adoniram
Judson, afterwards so distinguished as the Mis-
sionary to Burmah, and it was from that little
company, that an Institution sprang, whose name
has been associated with some of the noblest
triumphs of the cross, the “ American Board of
Commissioners for Foreign Missions.”
Antecedently to this movement in America, the
Church Missionary, London Missionary and the
Wesleyan Missionary Societies, had been formed
in England ; and the Baptist body had already
sent out those pioneers of Missions in Bengal,
Carey, Marshman, and Ward. The American
Board was no sooner constituted, than it was
considered expedient to send Mr. Judson to Eng-
land, to endeavour to obtain the co-operation and
assistance of the London Missionary Society. He
was received with every mark of kindness by the
Directors, but although they professed their entire
willingness to assist with funds, until the American
Board could raise sufficient for the support of their
own missionaries, they wisely considered that sepa-
rated as they were by the Atlantic, it would be im-
possible to carry on the two Societies satisfactorily
in conjunction. It was therefore decided on Mr.
Judson’s return to America, that he and Mrs.
Judson should proceed at once in company with
Messrs. Newell, Hall, Nott and their wives, and
Mr. Bice, to Bengal, and from thence if practicable

the MISSIONARIES REACH INDIA. 19

proceed to Burmah, or any other field in India
"C1 m God s providence was opened to them It

”? “ ‘he 19th ^ry, 1M2. that the brio

weighed anchor, which was to convey these devoted
missionaries to the land of their adoption.
evident it was that the Spirit of God had bj
WOTlnng after the connsel of His own will. „p0n
different individuals, and in different countries
preparing the way for those great mi J01T
movements which have since been the glory of
° ‘ aad American Churches, and which

do “°to“e t0 gr0W and merease, until the kino,
cloms of this world become the kingdoms of our
Lord, and of His Christ !

Arrived in India, the little band of missionaries

hospitaTr ^ SeramP°re’ ^ Chri8tiaii

The British Government was at this time strong
opposed to the introduction of Christianity and
matched with jealous eye any movement on the
Pa o t e Mission at Serampore. Upon the
American missionaries presenting themselves to

the auth onhes, they were informed that they must
without delay return to the United States. After
many Acuities and disappointments, they secured
a passage to the Isle of France On Z
thither Harriet Newell breathed Imr last, and Mr
me became so seriously ill, that it was deemed
advisable that he should return to America , Messrs

EXPELLED BY THE GOVEENMENT.

Hall and Nott proceeded to Bombay; and at last
of all that devoted band, who sailed with the
message of divine mercy to Burmah, Mr. and Mrs.
Judson alone remained to land at Rangoon on the
13th July, 1813. Very touching is the expression
of their feelings at this time. “ Instead of rejoicing
as we ought to have done, in having found a heathen
land from which we were not immediately driven
away, such were our weaknesses that we felt we
had no portion left here below, and found consola-
tion only in looking beyond our pilgrimage, which
we tried to flatter ourselves would be short, to that
peaceful region where the wicked cease from
troubling, and the weary are at rest. But if ever
we commended ourselves sincerely, and without
reserve, to the disposal of our heavenly Father, it
was on this evening.”

The Serampore missionaries had from the year
1807, sought to establish a Mission in Burmah, and
like the advanced guard, had prepared the way for
those who followed. When the Judsons arrived at
Rangoon, they were received by Mrs. Felix Carey
at the Mission House, which was situated in a
retired spot without the walls of the city. Mr.
Carey was at the time absent at the court of Ava.
It was here that Judson commenced the study of
the language, and the translation of the Scriptures,
and the preparation of tracts. Mr. and Mrs. Hough
joined them in 1816, with a printing press and

A MISSION BEGUN IN RANGOON. 21

fonts ; and in the following year Mr. Judson em-
barked for Chittagong, in the hope of securing the
services of one of the native Christians as an
assistant in preaching the Gospel to the people.
During his absence, and when their minds were
distressed by the intelligence that the vessel in
which he had sailed had not been heard of at
Chittagong, Mr. Hough was suddenly summoned
to appear at the court house. There he was de-
tained day after day, without knowing the charges
preferred against him. It appeared afterwards,
that he had been arrested upon suspicion of his
being connected with some Portuguese priests,
whom the king had banished. To increase their
anxieties, rumours reached them of an impending
war between the English and Burmese Govern-
ments, and the cholera which for the first time had
broken out in Rangoon, was accomplishing its fear-
ful work around them.

In these circumstances Mr. and Mrs. Hough
resolved to go up to Calcutta, but Mrs. Judson
clinging to the hope that her husband might yet
return, remained at her post; and before the ship
had sailed with the Houghs to Calcutta, to the
great joy of all, Mr. Judson returned, having en-
countered great perils, from contrary winds and
storms.

This slight sketch brings us to one of the most
interesting points in the history of the Burmah

TUE MISSION COMMENCED.

Mission. More than five years of preparatory work
had passed away, and Mr. J udson in that time had
not only made himself familiar with the language
to a remarkable degree, but had prepared and pub-
lished some portion of the Scriptures, and a tract
briefly and clearly explaining the doctrines and
duties of Christianity, in the vernacular. Familiar
teaching had been carried on to some extent in
private, but no attempts had yet been made to
carry out the message of God to the highways,
and crowded thoroughfares ; and it was to this,
that Mr. Judson now determined to give his atten-
tion.

In April, 1819, a zayat, a small low thatched
building, was completed, and opened for this
sacred and important purpose. It was built by
the way side, on the road leading to the Great
Pagoda, which is continually thronged by busy
crowds. "With what feelings must the missionary
of the cross have first lifted his heart and hands
in devotion beneath that roof, dedicating it to the
service of the Living God! From this time we
begin to notice a spirit of inquiry, and on the 1st
May, we have mention of Moung Nau, the first
Burman convert. He was a man silent and re-
served by nature, and seems to have excited little
hope or attention, but the grace of God had
reached his heart, and had made him feel his ex-
ceeding sinfulness, and the preciousness of Christ’s

THE FIB ST CONYEET.

salvation. He was a poor man, obliged to labour
for his daily bread, but he so hungered and thirsted
after righteousness, that he counted all but loss, if
be might win Christ. Not long after he became
an inquirer, he had an advantageous offer to go to
Ava, in the employ of a boat-owner, but like Simon
and Andrew who left their fishing and their nets,
to follow Jesus, he determined not to leave those
who would lead him in the way, where he might
find Him. On the 27th June, 1819, on the Sab-
bath evening, after a simple service in the zayat,
they proceeded to a tank in the neighbourhood.
An enormous image of Graudama is upon the bank,
and there Moung Nau was baptized in the name of
the triune Jehovah. It was but a small beginning,
but precious in the sight of Him “ who taketh
pleasure in His people, and will beautify the meek
with salvation.”

Moung Nau became a valuable assistant to Mr.
Judson, and through all the trials to which the
Mission was afterwards exposed, he remained firm
and steadfast, a faithful soldier and a servant of
Jesus Christ to the end. On the 7th November
of the same year, two more converts were baptized.
Mr. Judson in writing of this event says, “No
wondering crowd crowned the over-shadowing hill.
No hymn of praise expressed the exultant feelings
of joyous hearts. Stillness and solemnity pervaded
the scene. We felt on the banks of the water, as

OTHER CONVERTS.

a little, feeble, solitary band. But, perhaps, some
hovering angels took note of the event ; perhaps
Jesus looked down on us, pitied and forgave our
weakness, and marked us for His own ; perhaps, if
we deny Him not, He will acknowledge us another
day more publicly than we venture, at present, to
acknowledge Him.”

From this time the tide of enquiry continued.
Very interesting was the case of Moung Shwa
Goung, a teacher of considerable distinction. He
appeared to be half deist and half sceptic, a man
of considerable powers, and very argumentative.
Even his proud heart and lofty intellect bowed to
the supremacy of divine grace. His frequent
visits to the zayat attracted the attention of the
priests, and of the officers of the viceroy who
reported him to their master. They were told “ to
inquire further about him.” This had such an
effect upon Moung Shwa Goung, that he ceased to
visit the zayat, and many others also who had
manifested considerable interest were afraid to do
so any longer.

This incident forced upon the missionaries the
painful conviction, that the disapprobation of the
Government might, at any moment, blight the
buds of fairest promise, and lay their hopes in the
dust. They accordingly decided to go at once to
the capital, and plead their cause with the Em-
peror, in the hope that they might at least secure

MB. JUDSON GOES TO ATA. 25

toleration for themselves, and the converts to
Christianity.

At the close of 1819, Mr. Judson and Mr.
Colman, who had joined the Mission in Rangoon,
proceeded to Amarapura, at that time the capital
of the empire, taking with them the faithful
Moung ISTau as their attendant. After some per-
plexing doubts as to the most suitable present for
the Emperor, without which no unauthorized
person could appear before him, they decided upon
a Bible in six volumes, covered with gold leaf, each
volume enclosed in a richly wrought wrapper,
wisely considering that their “ holy book” was the
most suitable offering for men in their circum-
stances. Mr. Judson writes : “ The expedition on
which we have entered, however it may terminate,
is unavoidably fraught with consequences momen-
tous and solemn beyond all conception, \V e are
penetrating into the heart of one of the Great
Kingdoms of the wTorld, to make a formal offer of
the Gospel to a despotic monarch, and through him
to the millions of his subjects. May the Lord
accompany us, and crown our attempt with the
desired success. The passage up the river, a
distance of three hundred and fifty miles, was
completed in rather more than a month, and the
day after their arrival at the Burman capital, they
presented themselves to the former viceroy of
Rangoon, Mya-day-men, in the hope that they

YISIT TO AYA.

might interest him in their behalf. His wife had
shown much kindness to Mrs. Judson, and they
now promised to use all their influence to obtain
for them an audience of the king. The desired
day at last arrived, and we cannot refrain from
giving the account of the interview in Dr. Judson’s
own words, “January 27th, 1820. We left the
boat, and put ourselves under the conduct of
Moung Yo. He carried us first to Mya-day-men,
as a matter of form ; and there we learned that the
Emperor had been privately apprised of our arrival,
and said, ‘Let them be introduced.’ We there-
fore proceeded to the palace ; at the outer
gate we were detained a long time, until various
officers were satisfied that we had a right to enter,
after which we deposited a present for the private
minister of state, Moung Zah, and were ushered
into his apartments in the palace yard. He re-
ceived us very pleasantly, and ordered us to sit
before the several governors and petty kings, who
were waiting at his Levee. We here for the first
time disclosed our character and object ; told him
that we were Missionaries, or ‘ propagators of
religion;’ that we wished to appear before the
Emperor, and present our sacred books, accompa-
nied with a petition. He took the petition in his
hand, looked over about half of it, and then
familiarly asked several questions about our God
and our religion, to which we replied. Just at

INTERVIEW WITH THE KING.

this crisis some one announced that the golden
foot was about to advance ; on which the minister
hastily rose up, put on his robes of state, saying,
that he must seize the moment to present us to the
Emperor. We now found that we had unwittingly
fallen on an unpropitious time, it being the day of
the celebration of the late victory over the
Kathays, and the very hour when his majesty was
coming forth to witness the display made on the
occasion. When the minister was dressed, he just
said, ‘How can you propagate religion in this
empire p But come along.’ Our hearts sank at
these inauspicious words. He conducted us
through various splendour and parade, until we
ascended a flight of stairs, and entered a most
magnificent hall. He directed us where to sit, and
took his place on one side ; the present was placed
on the other ; and Moung To and another officer
of Mya-day-men sat a little behind.

“ The scene to which we were now introduced
really surpassed our expectation. The spacious
extent of the hall, the number and magnitude
of the pillars, the height of the dome, the whole
completely covered with gold, presented a most
grand and imposing spectacle. Very few were
present, and those evidently great officers of
state. Our situation prevented us from seeing
the further avenue of the hall ; but the end where
we sat opened into the parade, which the Emperor

28 INTERVIEW WITH THE KING.

was about to inspect. We remained about five
minutes, when every one put himself into the
most respectful attitude, and Moung To whispered
that his majesty had entered. We looked through
the hall as far as the pillars would allow, and
presently caught sight of the modern Ahasuerus.
He came forward, unattended — in solitary gran-
deur— exhibiting the proud gait and majesty of an
eastern monarch. His dress was rich, but not
distinctive; and he carried in his hand the gold
sheathed sword, which seems to have taken the
place of the sceptre of ancient times. But it was
his high aspect, and commanding eye, that chiefly
rivetted our attention. He strided on. Every head
excepting ours was now in the dust. W e remained
kneeling, our hands folded, our eyes fixed on the
monarch. When he drew near we caught his atten-
tion. He stopped, partly turned towards us —
‘ Who are these ?’ ‘ The teachers, great king,’

I replied. ‘ What, you speak Burman — the priests
that I heard of last night ?’ ‘ When did you

arrive ?’ ‘ Are you teachers of religion V ‘ Are

you like the Portuguese Priest ?’ ‘ Are you mar-

ried?’ These and similar questions we answered,
when he appeared to be pleased with us, and sat
down on an elevated seat, his hand resting on the
hilt of his sword, and his eyes intently fixed on us.
Moung Zah read the petition ; and it ran thus : —
‘ The American teachers present themselves to re-

INTERVIEW WITH THE KING.

ceive the favour of the excellent king, the sovereign
of land and sea. Hearing that, on account of the
greatness of the royal power, the royal country was
in a quiet and prosperous state, we arrived at the
town of Rangoon, within the royal dominions, and
having obtained leave of the Governor of that town
to come up and behold the golden face, we have
ascended and reached the bottom of the golden
feet. In the great country of America, we sustain
the character of teachers, and explainers of the
sacred scriptures of our religion. And since it is
contained in those scriptures, that if we pass to
other countries, and preach and propagate religion,
great good will result, and both those who teach
and those who receive the religion will be freed
from future punishment, and enjoy, without decay
or death, the eternal felicity of heaven,— that royal
permission be given, that we, taking refuge in the
royal power, may preach our religion in these
dominions, and that those who are pleased with
our preaching, and wish to listen to and be guided
by it, whether foreigners or Burmans, may be
exempt from Government molestation, they present
themselves to receive the favour of the excellent
King, the Sovereign of land and sea.’’

“ The Emperor heard this petition and stretched
out his hand. Moung Zah was called forward and
presented it. His Majesty began at the top, and
deliberately read it through. In the mean time

INTERVIEW WITH THE KING.

I gave Moung Zali an abridged copy of the tract,
in which every offensive sentence was corrected,
and the whole put into the handsomest style and
dress possible. After the Emperor had perused
the petition, he handed it back without saying a
word, and took the tract. Our hearts now rose to
God for a display of his grace, * Oh, have mercy on
Burmah ! Have mercy on her King !’ But alas !
the time was not yet come. He held the tract long
enough to read the first two sentences, which assert
that there is one eternal God, who is independent
of the incidents of mortality, and that beside Him
there is no God ; and then with an air of indif-
ference, perhaps disdain, he dashed it down to the
ground ; Moung Zah stooped forward, picked it up,
and handed it to us : Moung To made a slight
attempt to save us by unfolding one of the volumes,
which composed our present, and displaying its
beauty ; but his majesty took no notice. Our fate
was decided. After a few moments, Moung Zah
interpreted his royal n aster’s will, in the following
terms : * Why do you ask for such permission ?
Have not the Portuguese, the English, the Mussal-
mans, and people of all religions, full liberty to
practise and worship according to their customs ?
In regard to the objects of your petition his majesty
gives no orders. In regard to your sacred books,
take them away: his majesty has no use for them.’
“ Something was now said about brother Col-

THEIR BEQUEST BEFUSED.

man’s skill in medicine, upon which the Emperor
once more opened his mouth, and said, ‘ Let them
proceed to the residence of my physician, the Por-
tuguese priest ; let him examine whether they can
be useful to me in that line, and report accordingly.’
He then rose from his seat, strided^to the end of
the hall, and there, after having d'ashed to the
ground the first intelligence that he had ever
received of the eternal God, his Maker, his Pre-
server, his Judge, he threw himself down on a
cushion, and lay listening to the music, and gazing
at the parade spread out before him.”

With hopes thus crushed and disappointed, they
were hurried from the palace, and after some vain
efforts to accomplish their object, they determined
to return to Eangoon, feeling that for the future,
they could expect no help or countenance from
man. In the weakness of their faith, they were
almost tempted to abandon Burmah, and to seek
some country where the government would be more
favourable ; but God had other purposes, purposes
of mercy to many in Burmah ; and the failing hearts
of his servants were strengthened by the young
converts and inquirers, who, on hearing that they
thought of leaving them, besought them with many
prayers and tears to remain, and share their trials.

It was finally arranged that Mr. and Mrs. Colman
should go to Chittagong, so that if the storm of
persecution rose, the missionaries and converts

32 EKCOTTBAGEMEKT IK BANGOON.

might find a refuge there. The Judsons remained
at Rangoon, the solitary occupants of the mission
premises, but surrounded day by day with some
few earnest inquirers. Amongst them was the
teacher Moung Shwagoung, who, with six others,
was in a few months admitted into the church by
baptism, giving most satisfactory evidence of love
to Christ and devotedness to Him. Thus things
glided on more smoothly with the mission family,
and all around began to wear a brighter aspect,
when Mrs. Judson’s failing health warned them
that it would be necessary to seek its renewal in
her native land, and that the bitterness of separa-
tion was before them. In vain the shorter voyage
to Bengal was tried, and in August, 1821, she left
the spot in which all her interests were centered,
and in which her richest earthly hopes were trea-
sured up.

In December, 1821, Mr. Judson was joined by
Dr. and Mrs. Price ; Mr. and Mrs. Hough also re-
turned to Rangoon, and enabled him to carry on
his work with renewed vigour. It was not long,
before the knowledge of Dr. Price’s arrival, and his
skill as a physician, reached the Court of Ava, and
he was summoned to the presence of the king. Mr.
J udson, was obliged to accompany him, and in one
of their interviews was ordered to preach before
his majesty, and had frequent conversations with
the princes of the court, in which he had oppor-

mb. judson’s KETCRN TO AVA. 38

tunities of commending Christianity to their notice.
After spending several months at Ava, Mr. Judson
returned to Eangoon to meeUIra^Mudson who
arrived there da Deaember^L823, accompanied by
Mr. and. Mrs^Wade. After some consideration,
it was determined that the Wades should remain
at Eangoon, and that Mr. (now Dr.) and Mrs.
Judson should proceed immediately to Ava, and
availing themselves of the favour shewn to Dr.
Price s medical skill, endeavour to establish a mis-
sion in the Capital itself. How little did they then
foresee the bonds and imprisonment which there
awaited them, and which drew forth into action
those qualities in the character of Mrs. Judson,
which rendered her one of the most remarkable
women of her time ! The war with England broke
out m the beginning of 1824 : on the morning of
the 10th of May the British fleet had penetrated
up the Irrawaddy to within a few miles of Ean-
goon, and war was openly declared with Burmah.
The first violence of the coming storm broke upon
the helpless mission families at Eangoon. In vain
they remonstrated, and urged that they had no
connection with the British Government; orders
were issued for their arrest, and Mr. Hough and
Miy_Wade were, with all the other European
residents, hurried off to the common prison.

here, chained together, and under the charge of
armed men, they waited with intense anxietj- the

31 3UFFEBINGS OF THE ENGLISH.

result of the engagement. As soon as the firing
commenced, the guards, panic-stricken, fled, and
just as hope again revived, and they looked for
deliverance, fifty Burmans entered the prison
house, stripped them of their clothes, and drove
them to the place of execution. The dreaded
moment had arrived. The executioner, with up-
lifted hand, stood ready for the signal, when Mr.
Hough’s voice broke the awful silence. It was in
their own tongue that he entreated for a respite,
and that he might be sent as the ambassador of
peace on board the English frigate ; an assent was
given, and the rest of the unhappy prisoners were
laden with irons and placed in confinement. The
next day the English landed, and they were set
free. The lives of Mrs. Hough and Mrs. "VVade
were, during all this time, wonderfully preserved.
Insulted by the Burmans, compelled to conceal
themselves in a little shed, exposed to a heavy fire
of artillery, they were yet untouched, and rescued
eventually by British officers, and placed in a posi-
tion of safety. A malignant fever, which broke
out after the occupation of Eangoon by the
British, and carried off its thousands, attacked the
mission family, and determined them as soon as
they were sufficiently recovered, upon going to
Calcutta, where they remained until the conclusion
of the war.

In the meantime intelligence of the fall of

MRS. JUDSON’S HEEOXSM.

Rangoon had reached the court of Ava ; and the
British Army under Sir A. Campbell, was steadily
and victoriously advancing towards the Imperial
capital itself. Dr. Judson and Dr. Price were
amongst the first victims of Burman cruelty.
They were thrown into a dungeon known by the
name of the “ death prison,” and so secured that
they were incapable of moving.

It was now that the noble and heroic spirit of
Mrs. Judson rose to the emergency. Peeble in
health, but strong in purpose, she suffered no
obstacle to daunt her energies, or to stand in the
way of pleading for freedom and relief. Por a
time she was not allowed to leave her house ; she
was strictly watched and guarded, and exposed to
cruel insults and extortions; but at length she
succeeded in presenting a petition to the Governor,
and by her earnest appeals to his sympathy, ob-
tained the privilege of visiting the prisoners, and
at last of erecting a little bamboo hut within the
precincts of the prison yard, in which for many
months she lived, preparing their food, and minis-
tering to their wants.

Nine wear y months rolled on, but there was no
weariness m the service of love ; willingly cheer-
fully was it rendered, but alas ! one morning the
prisoners were gone. Was it to torture and to
death ?

The governor, who had some pity for the suffer-

36 PRESERVATION OF THE MISSIONARIES.

ings of Mrs. Judson, had summoned her to his
presence, that she might be absent from the prison,
while the prisoners were driven out, and thus
be spared the agony of a separation he had no
power to prevent. But was she to be prevented
discovering their retreat ? In deepest admiration
we follow her tracking their course, undaunted by
the savage repulse, the fearful whisper, wending
her solitary way by boat, or on the Burman cart,
until at length she sank in the wretched village
of Oung-pen-la, overcome with fatigue, anguish,
and disease. "Who can tell how great were the
supports which her fainting spirit then received
from Him who hath said, “ I will not leave you
comfortless ?”

The prisoners had been thus hurried to Oung-
pen-la, that they might be sacrificed in honour of
Pakahwoon assuming the command of an army of
fifty thousand men about to march against the
English. By a remarkable interposition of God’s
providence, this awful catastrophe was prevented.
The chief had been raised from a low condition to
the rank of Woongyee, but in the height of his
power, and just as he was about to march at the
head of his army, he was charged with treason,
fell under the displeasure of the king, and was
executed at an hour’s notice. The fate of the
missionaries was thus averted, and they were left
uncared for at Oung-pen-la, when the near ap-

THEY ARE SET EEEE.

proach of the British army to the capital, induced
the king to command the services of Dr. Judson,
as part of an embassy to the English camp with
overtures of peace. The negociations were carried
on entirely by the aid of Dr. Judson and Dr. Price.
The release of the Christian prisoners was of
course one of the conditions of the treaty, and on
its conclusion the missionaries were once more
free. So important were the services which they
had rendered to the Burman Government, that
they were solicited to remain, with the promise of
advancement.

Dr. Price was subsequently induced to accept
the proposals of the king ; but Dr. and Mrs.
Judson thankfully embraced the kind offer of
hospitality from Sir Archibald Campbell, and re-
turned without delay to the British camp. "We
cannot forbear giving in Mrs. Judson’s own words,
the description of their departure from Ava.

“ It was on a cool moonlight evening in March
(1826), that with hearts filled with gratitude to
God, and overflowing with joy at our prospects, we
passed down the Irrawaddy, surrounded by six
or eight golden boats, and accompanied by all we
had on earth. We now for the first time, for more
than a year and a half, felt that we were free, and
no longer subject to the oppressive yoke of the
Burmese ; and with what sensations of delight on
the next morning did I behold the masts of the

THEY RETIRE EEOM RANGOON.

steam-boat — the sure presage of being within the
bounds of civilized life ! We feel that our obliga-
tions to General Campbell can never be cancelled.
Our final release from Ava, and our recovering all
the property that bad been taken, were owing
entirely to bis efforts. His subsequent hospitality,
and kind attention to the accommodations for our
passage to Rangoon, have left an indelible im-
pression on our minds, and can never be for-
gotten.”

Dr. Judson, on their arrival at Rangoon, ac-
companied Mr. Crawfurd, the English Commis-
sioner, on a tour of inspection through the district
ceded to the British Government by the recent
treaty. A site was fixed upon as the future capital
of the English possessions in Burmah, and received
the name of Amherst, in honour of Lord Amherst,
who was then Governor-General of India. To
this station Dr. Judson determined to remove his
family, and there to unfurl the standard of the cross
under the strong arm of British protection.

Soon afterwards, during Dr. Judson’ s absence at
the court of Ava, whither he had gone as inter-
preter to Mr. Crawfurd’ s embassy, it pleased God
to visit him with that affliction which so long
clouded his heart and home. Mrs. Judson, whose
constitution never recovered the shock it had sus-
tained during her two years of suffering, sank
under the effects of a remittent fever, and entered

DEATH OF MHS. JUDSON.

into rest on the 24th October, 1826: as deeply
mourned by the English residents at Amherst, as
by that little band of faithful Christians who had
gathered round her. She was buried at Amherst.

A single hopia tree marks the resting place of
Ann Judson. Many a Christian traveller has visi-
ted that hallowed spot, and given thanks to God
for the grace granted to his servant. On Dr. Jud-
son’s return to Amherst, he found his infant
daughter fast fading away. She had been born
during their captivity, and was now his only re-
maining treasure, but she too had to be yielded up.
“ Even so, Father : for so it seemed good in thy
sight.”

“ Oh ! who could bear life’s stormy doom,

Did not Thy wing of love
Come, brightly wafting through the gloom,

Our peace-branch from above?”

CHAPTEB II.

lEitrltj kt|3 mitlj tjje Inrrns.

“ Sought out not forsaken.”— Isai Ait Ixii. 12.

T was at the beginning of 1827,
that the Mission was strengthened
™ by the arrival of Mr. and Mrs.
Boardman from America, who
joined the brethren at Amherst.
This place, which had been originally selected as
the seat of the British Government, was found to
be inconveniently situated, and Sir Archibald Camp-
bell determined to remove the head-quarters to
Maulmain. We find therefore, in 1828, the mission-
aries, Dr. Judson, Mr. and Mrs. Wade, and Mr.
and Mrs. Boardman, settled there ; and the history
of this period we shall give in a sketch which has
been sent us by Mrs. Wade, now one of the oldest
surviving members of the Burman Mission.

“ In Maulmain we had a boarding-school for
Burman girls, and Dr. Judson had a bamboo zayat
at the north end of the town, while Mr. Wade had
a similar one at the south end, where they spent

THE FIRST KAREN CONVERT.

the greatest part of every day in the week, except-
ing Sunday, when we had regular worship in the
Burman language, in the bamboo chapel near our
own dwelling. Every evening in the week was
devoted to the exposition of the Scriptures, and
familiar conversation, for the benefit of the church-
members, school girls, and any others who chose
to attend. At that time the Karens were known
only as tribes, more or less savage, inhabiting the
mountains and valleys of the interior of Burmah.
The few Burman converts had, however, heard their
missionary teachers express a wish to become ac-
quainted with them, and finding one who was a
debtor slave to a Burman, Ko-shwa-ba paid the
small debt, and took him into his family. He proved,
by being excessively rude and passionate, a very
unpleasant accession to that Christian family, and
though he gave some attention to the ‘ new religion,’
Ko-shwa-ba felt constrained to put him away. This
was the embryo “Karen Apostle.” Dr. Judson,
who was then a member of our family, proposed to
pay Ko-shwa-ba the debt of poor Ko-thah-byh, if
we would find employment for him, so that he might
receive farther instruction ; and it was not long
after he came to live in our compound, that we began
to perceive the influence of religion on his out-
ward character, and that, by slow degrees, light
dawned upon his dark mind, and the work of the
Holy Spirit became perceptible on his hard heart.

KO-THAH-BYU.

He seemed deeply penitent, confessed bis sins, and
sought earnestly by prayer, the pardon of sin, and
reconciliation to God through the Saviour. It was
to us a cause of deep interest, but when he ex-
pressed a wish to receive the ordinance of baptism,
the members of the little Burman church who had
not had the same opportunity of seeing the great
change, both outward and internal, in this poor
Karen, were slow to perceive that he was fit to be
admitted into their church. And when at last he
was cordially received by a vote of every member,
and was to have been baptized the next Sunday, it
happened to be the week that Mr. Boardman and
family were leaving us for Tavoy ; and they, wishing
to take with them two little Karen orphan boys,
who had been admitted into their school, could not
induce them to go without their sister, who had
lately been married to Ko-thah-byu. He therefore
consented to go with his family to Tavoy, where he
was soon after baptized by Mr. Boardman. Ko-
thah-byu could speak Burman, and while with us
learned to read that language, so that an excellent
Catechism, written by the first Mrs. Judson, was
his constant companion, and though his knowledge
did not extend much beyond the contents of his
little book, yet with the Holy Spirit’s aid, he went
forth and performed a great work. This was the
* first-fruits unto God’ of the Karen Mission, whose
churches now number some 14,000 regular com-

riHST TISXT TO THE KARENS.

municants, while the nominal worshippers, and the
readers of the blessed Bible, may be numbered by
tens of thousands. While, however, this first Karen
convert was yet on his way to Tavoy, Dr. Judson
baptized a very respectable and intelligent Burman,
by the name of Ko-myat-kyau, brother to the chief
native Magistrate of Maulmain, who had formerly
been Governor of Shwaygyeen, under the Burmese
Government. When this brother was Collector of
Customs among the numerous Karens of that pro-
vince, he became familiar with their language, cus-
toms, &c. After his conversion, Ko-myat-kyau’s
mind reverted with deep interest to the Karens,
and he often assured us that they would receive the
gospel much more readily than the Burmans.”

Mr. Wade says, “ My impressions on this point
were so strong that, with the advice of Dr. Judson,
I set out with him, and two or three other Burman
converts, to visit a Karen village at Dongyan, about
twenty miles north of Maulmain. On our arrival
every man, woman, and child had deserted their
dwellings, and hid themselves in the jungle. We
sat down in the shade of their houses, and after
some time one or two of the men summoned suffi-
cient courage to shew themselves, and ask our ob-
ject in coming to their village. Ko-myat-kyau told
them our only object was to tell them about the
true God, and the way of salvation. * Oh, is that
your object ?’ they replied, ‘ we thought you were

44 THEIR STRANGE TRADITIONS.

Government Officials, and we were afraid ; but if
you are religious teachers, come to tell us of God,
we are happy ; we will listen ; — Have you brought
God’s Book ? Our fathers say : the Karens once
had God’s Book written on leather (parchment), and
they carelessly allowed it to be destroyed. Since
then, as a punishment, we have been without books
and without a written language. But our prophets
say, the white foreigners have the book, and will
in future time restore it to us. Behold, the white
foreigners have come, as our prophets foretold !
Have you brought God’s Book V (few of these sim-
ple timid villagers had before seen a “ white fo-
reigner.”) I replied, Tes, we have brought the
Book of God, (shewing them a Bible) but it is in
the language of the foreigners, though parts of it
have been translated into the language of the Bur-
mans. Can you read Burman? ‘No, we cannot;
you must translate it for us, as you have for 'the
Burmans.’ By this time the villagers generally
had learned our object in coming, and ventured out
of their hiding places, so that we had a large com-
pany of men and women and children around us ;
some eagerly examining my strange dress ; others
astonished at the whiteness of my face ; but more
still, intent on hearing what I had to say about the
Book of God, which they had so long expected the
white foreigners to bring them. To their last re-
quest, I replied, ‘ I came from the land of the

THEIR DESIRE FOR GOD’S BOOK. 45

Foreigners, to teach the Burmans the true religion.
I have learned their language, but do not under-
stand Karen. I am obliged to speak to you through
an interpreter ; but I will write to those who sent
me out, to send a teacher for the Karens, who will
study your language, reduce it to writing, and
translate God’s "Word for you, if on your part you
will agree to learn to read, and let your children
learn; else the labour and expense will be lost.
Will the Karens do it V * Yes, we will, and we will
worship God, when we are taught his require-
ments. Our fathers have told that when the white
foreigners bring us the lost Book, and teach us the
true religion, we must listen and obey, then pros-
perity will return to us : but if we do not listen
and obey, we shall perish without remedy. Long
have we suffered, and prayed for deliverance, and
now that the white foreigner has come with the
lost word of God, according to the saying of the
fathers, if we do not listen, we know that the
threatening also will be fulfilled. Yes, we will
listen and obey ; but how long will it take for a
teacher to come, learn our language, reduce it to
writing, and translate for us the Book of God ?’ I
said I thought it could be accomplished in ten
years. ‘ Alas ! it will not then be done in my day,’
exclaimed a man who had nearly completed his
three-score years and ten. * But you must not wait
for a new teacher, you must begin at once' Many

KABEN ALPHABET.

others joined in this request ; hut I could not
then say, I will ; for the idea of becoming a Karen
Missionary had not yet occurred to my mind ;
my hands were full of work in the Burman de-
partment, and thirty converts were baptized an <4
added to the Burman church in Maulmain, during
that year.

“ The Karen Chief, who had taken the lead in
this conversation, invited us to his house, where we
remained two weeks, teaching those who came to
ns, from all the region around. We were treated
with great cordiality, as well as respect, but the
Chief was cautious about committing himself to
the cause of Christianity, until he knew more about
it. His wife, however, imbibed at once a full con-
viction of the truth of what she heard, and she
obtained the ‘ Pearl of great price.’ From the
labour of others in after years, this village became
one of the most interesting stations of the Maul-
main Karen Mission. Before leaving the Karens,
I made some attempts to represent the Karen
sounds by Burman characters, which I found
entirely impracticable. On returning home, though
I had no idea of attempting the work of reducing
the Karen language to writing, my mind had re-
ceived an impulse which led me on from step to
step, though often interrupted for months, until
with the aid of two Karens, who understood
Burman, I had analysed and classified the Karen

KAREN ALPHABET.

sounds, and adopted a system of representing them,
which embraced all the syllables occurring in their
language. This work, strange as it may seem to
others, as it does indeed to myself, was accomplish-
ed before I could speak a sentence in Karen ; God
gave the ability, and to Him be the praise. I
adopted the Burman Alphabet, giving the cha-
racters a new sound so far as necessary; for the
simple reason, that we had Burman type and no
other in the printing office at the time, and its
adoption would save much expense and delay in
printing. The inadequacy of the Burman alphabet
to represent all the sounds in Karen, will be
perceived by the single remark, that the Burman
contains but ten vowel sounds, while the Karen has
fifty-four. A few new types, however, met the
difficulty, and considering the ease with which the
Karens learn to write, without instruction, I think
no one regrets the adoption of the Burman cha-
racter for the Karen language. In the prosecution
of this interesting work, my mind became involun-
tarily absorbed, both while sleeping and waking,
and having long suffered from liver complaint, my
health failed, so that I was obliged to return to my
native land for a season : not, however, until I had
made many excursions among the Karen villages,
received many visits in return, and had seen the
happy result in fourteen baptized Karens, two or
three of whom gave promise of becoming preachers

FIRST KAREN BOOKS.

of the gospel to their dark countrymen. The
Spelling-book and Mrs. Judson’s Catechism, had
been printed in Karen, and a Karen school opened
in Maulmain, which was left in the care of Dr.
Judson. He likewise visited the Karen villages,
and looked after the ‘ little flock,’ as far as his
numerous duties in the Burman department would
permit, so that the good work went forward. The
news of Books in the Karen language spread rapidly
through the Karen villages, and brought many
visitors to the school, where they first heard of a
Saviour. From Tavoy, where Ko-thali-byu had
been labouring with Mr. Boardman and Mr. Mason
(now Dr. Mason), and where quite a large number
had been baptized from the Karen villages of that
region, two of their most intelligent young converts
were sent to the school in Maulmain to learn to
read their own language ; both could read Burman.
One of these has long been a faithful ordained
pastor of one of the largest churches in the region
of Tavoy ; while the other was Sau-Quala, the dis-
tinguished Karen missionary to Toungoo. Dr.
Judson’s Memoir truly says : — ‘ The Karens had
never before supposed their language capable of
being represented by signs, like other languages ;
add they felt themselves, from being tribes of
crushed, down-trodden slaves, suddenly elevated
into a nation, with every facility for possessing a
national literature.’ ”

ARRIVAL OF MISSIONARIES.

Mrs. Wade proceeds: — ‘ On Mr. Wade’s return
from the United States he was accompanied by the
Eev. Messrs. Yinton and Howard, missionaries to
the Karens. Both having studied the Ivaren lan-
guage at home, and on the voyage to this country,
they were prepared in a good degree to commence
their labours on their first arrival. The Eev. Mr.
Howard proceeded almost immediately to Eangoon,
where a good work among the Karens of that
region had been commenced by the Eev. Mr.
Bennett, aided by Ko-thah-byu (who had now
learned to read his own language) and two or three
preachers from the Karen converts of Maulmain.
Mr. Boardman had long been resting from his
labours, and Mr. Wade was directed to join Mr.
Mason in his arduous and lonely labours in the
jungles of the Province of Tavoy, with special refe-
rence also to a Karen literature.

“ Dr. Judson had continued his labours for the
Karens of Maulmain, as far as his duties in the
Barman department would permit : so that one
hundred and eleven had been baptized, churches
had been formed, a good number had learned to
read their own language, and several of the most
intelligent and best instructed were already travel-
ling from village to village, preaching the ‘ Gospel
of the Kingdom,’ or watching over the little flocks
in the wilderness.”

From this interesting letter we have a sketch of

THE EJlEEN Mission in tavoy.

the first introduction to the Karens in the neigh-
bourhood of Maulmain, and we must now follow the
footsteps of Mr. Boardman, and consider the com-
mencement of the mission to this people in the
province of Tavoy.

The city of Tavoy is one of the strongholds of
Buddhism, and with its temples and shrines, its
glittering pagodas and sacred groves, seems given
to idolatry. Very picturesque is the scene upon
their holy days, when the women gathering beneath
the shade of the banyans, deck their spreading
branches with flowers of richest colours, offerings
to the unknown God; while, blending with the
scene, is heard the music of innumerable bells
suspended from the fairy spires of the pagodas,
swelling or falling on the breeze, and echoing from
hill to hill. How deeply must such scenes have
kindled the desire in the missionary’s mind to make
known to them that God whom they ignorantly
worshipped ! Tavoy at this time was the residence
of two hundred priests, and had upwards of a thou-
sand pagodas; but Mr. Boardman rested upon the
promise, and, strong in faith, looked forward to that
day when even Burman idolaters should turn to the
living God. Ko-thah-byu, the Karen convert men-
tioned by Mrs. Wade, who had accompanied Mr.
Boardman to Tavoy, began his earnest labours
among his countrymen in Tavoy. This remarkable
man had been a robber and a murderer, and posses-

LABOURS OF KO-THAH-BYU.

sed such an ungovernable temper, that even after
his conversion he had often to spend many hours
in prayer for strength to overcome it, but he had
been “ forgiven much, and he loved much.” One
who knew him well wrote: “ The preaching of
Christ crucified was to his mind a work of para-
mount importance to all others. He was not only
not ashamed of the gospel of Christ, but he gloried
in being its humble messenger to guilty men. It
has been said if ever a man hated idolatry it was
Ko-thah-byu. And I would add if ever a man
loved the gospel, Ko-thah-byu was that man. It
was his love for the gospel that kindled that
unconquerable desire to proclaim its precious
truths to his fellow-men. The word of the Lord
was emphatically a fire shut up in his bones, so
that whenever the inquiry was made, ‘ Whom
shall I send and who will go for us?’ he was
always ready to respond, ‘ Here am I, send me!’”
Another wrote : “ In his beloved work he was
unceasingly active, and seemed incapable of fatigue.
In every other work he was indolent and ineffi-
cient ; while in preaching Christ crucified, his soul
would be wrought up with more than mortal
energy. He was always planning some new ex-
cursion, and never was so happy as when he found
individuals to whom he might preach from morning
until evening. In seasons of special interest, he
has not only continued his speech, like Paul, till

WORSHIP OF AN UNKNOWN BOOK.

midnight, but, not unfrequently, till break of
day.”

As the result of Ko-thah-byu’s indefatigable
labours, many of the Karens from the villages
scattered over the mountains of Tavoy, flocked in
from the distant jungles, 'with curious interest to
see the white teacher, and to listen to the wonder-
ful truths be taught. Mr. Boardman found that
notwithstanding their rude exterior, they possessed
minds susceptible of the most lively impressions,
and remarkable teachableness of spirit. As an
illustration of their susceptibility of impressions,
we have an anecdote of a hook which Mr. Board-
man found had been left in one of the villages
some years before by a Mussalman, who told them
it was a sacred book, and commanded them to
worship it. The person who had charge of it,
though ignorant of its contents, had preserved it
with the greatest care ; and wrapped in muslin,
and enclosed in a basket, the book became the
object of veneration and worship. The most re-
markable fact was, that they fully believed in the
advent of a teacher, who would be able to teach
and explain the mysteries of the sacred volume.
On Mr. Boardman’s arrival at the village, the chief
of the tribe, and the keeper of the book, came to
ascertain his opinion of its character. An inter-
view was appointed, when he was to have an
opportunity of seeing it, and judging of its con-

WORSHIP OF AH UHKHOWH BOOK.

tents; all seemed anxiously to await Mr. Board-
man’s decision. The day arrived, and with a long
train of followers, the chief appeared bringing with
him the venerated relic. The basket was opened,
the muslin unrolled, and taking from its folds an
old tattered worn-out volume, he reverently pre-
sented it to Mr. Boardman.

It proved to be the Book of Common Prayer
and the Psalms, of an edition printed in Oxford.
‘It is a good book,’ said Mr. Boardman ; ‘ it
teaches that there is a God in heaven, whom alone
we should worship. You have been ignorantly
worshipping this book : that is not good : I will
teach you to worship the God, whom the book
reveals.’ Every Karen countenance was alter-
nately lighted up with smiles of joy, and cast down
with inward convictions of having erred in worship-
ping a book instead of the God whom it reveals. I
took the book of Psalms in Burman, and read such
passages as seemed appropriate, and having given a
brief and easy explanation, engaged in prayer.
They stayed two days and discovered considerable
interest in the instructions given them.

The aged sorcerer who had been the keeper of
the book for twelve years, on hearing Mr. Board-
man’s decision, perceived that his office was at an
end ; he relinquished the fantastical dress he had
worn, and the cudgel which for so long had been
the badge of his spiritual authority, and subse-

PROGRESS OF THE MISSION.

quently became a humble believer in the Lord
Jesus Christ.

When Mr. Boardman was able to visit the
Karens in their own villages, they received him
with joy and respect, and hailed him as one who,
they believed, would shew to them a more excellent
way. Prom this time we find constantly in his
journals entries like the following. “ A good
number of Karens are now with us, and Ko-thah-
byu spends night and day in reading and explain-
ing to them the words of eternal life. It seems as
though the time for favouring this people had
come.”

Amongst the Burmans also there seemed to be a
deeper interest and more earnest inquirers. Mr.
Boardman writes :

“ In making a comparison to-day between the
present and past, I thought it worthy of observa-
tion, that although I have not half so many visitors
at the zayat as formerly, those who do come stay
longer, listen more attentively, and cavil less.
Whether this is owing to any change in my mode
of address, I cannot tell. Formerly it was my
custom to begin my discourse by telling them of a
Supreme God against whom they had sinned, and
that therefore they stood in need of a Saviour.
But the passage to the dear Saviour was so much
disputed, that I could seldom introduce Him to
advantage. I now introduce the Saviour first ; tell

GROWING ILLNESS OF HR. BOARDHAN. 55

of His glories, His compassion, His pardoning
mercy, His sufferings and death in our stead, and
propose to the people to choose whom they will
worship, one who can, or one who cannot, save
them from sin. They do not pretend that Gaudama
or any other Buddh can save from sin. They trust
entirely to their own good works. In their dreams
they are floating by the buoyancy of their own
meritorious deeds, over the ocean of existence to
the opposite shore, annihilation, where existence
itself is no more, and where happiness and misery
cease with the final wreck of their being.”

In the midst of all these labours, the gentle and
severer discipline of a Father’s love visited Board-
man and his family. Sickness in themselves, and
the removal of their little daughter, so tenderly
loved as their first-born child, produced in them
those peaceable fruits of righteousness, which
sprang up richly to the praise and glory of their
God. His labours were unwearied and greatly
blessed, hut already the hectic colour, the bright-
ening eye, the failing step, spoke of disease and
death ; yes, and of a glorious immortality. Besides
his eldest child they had also lost an infant of a
year old. Sorrow had indeed compassed them
about, when fresh calamities came suddenly and
unexpectedly upon them. On the night of the 9th
August, 1829, they were roused from sleep by
strange sounds, and rumours at first inexplicable,

RIOT IN TATOT.

but they soon discovered that the province had
risen in rebellion against the English Government,
and that the Burmese rebels were flocking into
the city. Col. Burney, who was Commissioner, was
absent at Maulmain. The officer in command was
dying, they had no English troops, and only about
a hundred sepoys, so that their position was one of
extreme danger. The little party of Europeans
were, however, gathered together, and, after a most
gallant stand of four or five days, were relieved by
the arrival of Col. Burney in the English steamer.
The vessel was immediately despatched for rein-
forcements, and Mrs. Burney and Mrs. Boardman
and their children, were sent in her. But such
was the energy shewn by Col. Burney and his
little band, that before the steamer returned with
succour, Tavoy was again in our possession, and
the leader of the revolt paid the penalty of his
temerity. The mission house had been destroyed
by the rebels, together with all his property, but
after a hasty and refreshing visit to Maulmain,
Mr. Boardman returned to renew his labours at
Tavoy. The people received him gladly, and in
his tours into the interior hundreds heard from him
the word of life, and started off to communicate
the good news to others, often accompanied by
Ko-thah-byu.

Mrs. Boardman was indefatigable in the schools
which she had established at Tavoy, and the in-

STEBFAST LABOUR.

fluence of her Christian character was felt percep-
tibly in the mission. She was indeed one of whom
it might be said, “ She opened her mouth with
wisdom, and in her tongue was the law of kind-
ness and to this day there are those who remem-
ber with thankfulness, the holy counsels, the loving
warnings, and the fervent prayers, with which she
received them into the mission circle. At this time
her health which was always feeble, had given way
under repeated shocks, and it was thought desirable
they should go to Maulmain for a season, and sup-
ply the vacancy produced by the absence of Mr.
and Mrs. Wade at Eangoon. In writing to his
mother at this period, Boardman says, “ If you ask
whether in these circumstances I regret having
come to Burmah, I promptly answer, No ; only I
regret that I came with no more of the Spirit
of Christ, and with so much to require the
chastising rod of divine mercy. To spread the
gospel through Burmah is worth a thousand lives.”
How glorious is the power of that faith, which
enables its possessor to contemplate death without
a fear, and an exchange of worlds with joy ! Again
an infant son was removed by death, but, as in
former cases, they yielded him up without a strug-
gle to the divine will.

In December, 1830, we find them back at Tavoy,
and Mrs. Boardman then writes : “ God is display-
ing His power and grace among the poor Karens

INQUIRERS AND CONVERTS.

in a wonderful manner. Since our return from
Maulmain we have had several companies out to
hear the gospel. At one time upwards of forty
came, and stayed four days ; listening to the doc-
trines of the cross, with an attention, and solemnity,
that would have done credit to a Christian congre-
gation. We have seen all who were baptized pre-
viously to our visit to Maulmain, and so far as we
can learn they have conducted themselves in a
manner worthy of the followers of Jesus. Perhaps
you recollect a chieftain mentioned as an inquirer
about two years ago. He came at first with the
sorcerer who was in possession of the deified book,
and not long after professed a firm belief in the
doctrines of the cross, and requested baptism.
Having given good evidence of his piety, he was
baptized. Not long after, another respectable man
among them named Moung Kyab, and his aged
father-in-law followed his example. Their manner
of life since has been such as to remind us forcibly
of the apostles and primitive Christians. The
chieftain’s name is Moung So. He and Moung
Kyah take such portions of scriptures as we have
been able to give them, and go from house to house,
from village to village, expounding the word, ex-
horting the people, and uniting with their exhorta-
tions frequent and fervent prayers ; and God has
blessed their labours.”

But the time of departure was at hand. In

DEATH OE MR. BOARDMAN.

trembling characters there was entered in Mr.
Boardman’s journal on the 1st January, 1831, “ I
am travelling with hasty steps to my long home.
My health, my life, and those of my family and
friends, I commit to our gracious God for the en-
suing year, praying that he will dispose of us all, as
shall most promote His glory and the good of our
souls.” This was the last record made with his
own hand. Mr. Mason, who had been designated
by the Board in America to assist Mr. Boardman
in his labours at Tavoy, arrived at the end of
January, 1831, just in time to witness his triumph-
ant death. He had determined once more to visit
his beloved Karens in their jungle homes. The
people had finished a zayat at the foot of the moun-
tains, and they were to carry him there before he
died. Mr. Mason accompanied them. They reached
the place on the third day ; it was upon the banks
of a beautiful stream at the foot of a mountain
range, and in that sweet solitude were assembled
nearly one hundred Karens, more than half of
whom were waiting for baptism. Ko wonder that
the spirit of the dying missionary was stirred within
him, and that the vain hope was raised in those
who loved him, that he might yet revive. Even
Mrs. Boardman for a moment forgot her
bitter griefs, in joy over repenting sinners. The
failing breath soon warned them again that he was
sinking, but when he was gently urged to return

60 DEATH OF MR. BOARDMAN.

home, he replied, “ What, if my poor unprofitable
life be somewhat shortened by staying, ought I, ou
that account merely, to leave this interesting field ?
Should I not rather stay and assist in gathering in
these dear scattered lambs of the fold?” Mrs.
Boardman writes: “ The chapel was large, and open
on all sides except a small place built up for Mr.
Mason, and a room not above five feet wide, and
ten feet long, for the accommodation of Mr. Board-
man and myself, with our little boy. The roof was
so low I could not stand upright, and it was but
poorly enclosed, so that he was exposed to the
burning rays of the sun by day, and to the cold
wind and damp fog by night. But his mind was
happy, and he would often say, ‘ If I live to see
this one ingathering, I may well exclaim with happy
Simeon, Lord, now lettest thou thy servant depart
in peace, according to thy word ; for mine eyes have
seen tby salvation. How many ministers have
wished they might die in their pulpits ; and would
not dying in a spot like this be even more blessed
than dying in a pulpit at home ? I feel it would.’ ”
It was plainly perceptible that earthly desires had
passed away, and that he was enjoying sweet fore-
tastes of that rest into which he wras so soon to
enter. On the Wednesday evening about thirty-
four persons were baptized. Mr. Boardman was
carried to the water-side, but the joyful sight was
almost too much for his exhausted strength. On

DEATH OP ME. BOAEDMAtf. 61

being taken back to the chapel, he expressed a wish
to be present at the evening meal, and, as if gather-
ing up his little remaining strength, he afterwards
addressed the disciples who were present, about
fifty in number, to the following effect : “ When
I am gone, remember what I have taught you, and
O be careful to persevere unto the end, that when
you die, we may meet one another in the presence
of God, never more to part. Listen to the words
of the new teachers, as you have done to mine. The
female teacher will be much distressed : strive to
lighten her burdens, and comfort her by your good
conduct. Do not neglect prayer. The eternal God
to whom you pray is unchangeable. Earthly
teachers sicken and die, but God remains ever the
same. Love the Lord Jesus Christ with all your
hearts, and you will be safe for ever.”

Early in the morning the little mission-band left
for home. The sufferings of the journey were in-
creased by a severe storm of wind and rain, and
they were thankful the next morning to leave the
comfortless roof of a heathen Tavoyer, who had given
them shelter for the night ; but on carrying the
dying saint to the boat, his gentle spirit fled, and
he stood before God “ accepted in the beloved.”
The sorrowing Karens knelt down in prayer to
God — that God of whom their departed teacher
had taught them, and whose service was commended

DEATH OF ME. BOAKDMAN.

to them with his latest breath. We will not at-
tempt to describe the sufferings of the widowed
heart : God knew it, and it was He who sustained
and comforted Sarah Boardman.

CHAPTER III.

Cn-itfnrlvErs.

“ 0 though oft-depressed and lonely,

All my fears are laid aside,

If I but remember only,

Such as these have lived and died.”

Longfellow.

i! have been induced to linger over
the pages of the preceding chapter,
from the desire to mark not only
the origin and commencement of
the Karen Mission, but also the
character of him who first laboured amongst this
people, and who left there “ footprints on the sands
of time.” Well might Helen Mason write to her
husband from Maulmain, “Tour introduction to
the mission will, I imagine, leave an impression
upon your mind never to be effaced. Tour visit to
the jungle must have surpassed in interest, any
previous event in your life. Were you not disposed
to cry out as you stood by Boardman when dying,
‘ My Father, my Father ! the chariots of Israel,
and the horsemen thereof V For it seems to me

64 ARRIVAL OF MR. AND MRS. MASON.

that his dying at mid-day in the field, m ust have
been to you more like a translation, than dying.”
Mrs. Mason had been compelled by sickness to re-
main at Maulmain, while her husband proceeded to
Tavoy ; but two months after Boardman’s death,
we find them stemming the rough and stormy sea,
on their way together to Tavoy. Landing in the
evening, they found their way to Mrs. Boardman’s
frail bamboo dwelling, but the light of home shining
pleasantly through the lattice-work, fell like sun-
shine on their hearts, and the air of neatness and
order which reigned within, told of the character of
the occupant. A cloud of sadness tinged the sweet
expressive smile which greeted them, and as Sarah
Boardman stood with her child beside her, it was
impossible to forget that she was a widow, and he
fatherless. Mrs. Mason found in Mrs. Boardman,
the most perfect congeniality of sentiment and
unity of action. They had come, not merely as
wives, but as missionaries to Burmah ; and this
seems to have been one of the peculiar character-
istics of the women of the American Missions.
They have pre-eminently lived, and laboured, and
died, in seeking the salvation of the heathen, and
it is impossible to remember the names of Judson,
Boardman, Mason, Harris, Cummings, and Ma-
comber, without emotions of the deepest admira-
tion. True it is that the majority of them found
early graves, but shall others therefore cease to la-

MRS. BOARDMAN’s LABOURS. G5

bour ? Shall survivors now cease to feel that re-
sponsibility for the salvation of the heathen which
leads them to warn and entreat, to teach and ex-
hort, with many prayers and tears P ‘ Whenever a
long unblest life of comparative uselessness is to be
preferred to a short one filled with “twice blessed”
deeds, they may !’ Till then, who shall stay their
free-will efforts for the salvation of men ? Shall we
not rather pray that America may send forth a con-
tinued succession of her daughters, to labour for
the extension of Christ’s kingdom, and to emulate
those who have gone before ?

After her husband’s death, Sarah Boardman came
to the determination to labour on. She had sat
down quietly with the cup which her Father had
given her to drink, and which He had appointed for
her sanctification ; she found there was sweetness
at the bottom, and she rose up better fitted for the
work which was before her. The Masons had yet
to acquire the language, and could do but little in
the schools, or amongst the female converts. Here
then was her special sphere of usefulness. From
early dawn till late at night, she was occupied ; and
yet so modest, so unobtrusive were her labours,
that she passed on, her influence more felt than
seen. Besides boarding and day-schools in Tavoy,
village schools were also attempted. She says :
“ The superintendence of the food and clothing of
both the boarding-schools, together with the care

66 MRS. boaudman’s schools.

of five day-schools, under native teachers, devolves
wholly on me. My day-schools are growing every
week more and more interesting. We cannot, it
is true, expect to see among them such progress,
especially in Christianity, as our boarders make ;
but they are constantly gaining religious knowledge,
and will grow up with comparatively correct ideas.
They, with their teachers, attend worship regularly
on the Lord’s-day. The day-schools are entirely
supported at present by the Honourable Company’s
allowance ; and the Civil Commissioner Mr. Maingy
appears much interested in their success.”

That Mrs. Boardman was conducting Govern-
ment Schools on the plan she mentions, was owing
not to her superior tact, but to her quiet, unassum-
ing manner ; which creating no alarm by ostenta-
tious usefulness, gave her almost unbounded power,
wherever she chose to exercise it. Although she
was not aware of the fact, it was at that time far
from the policy of the Bengal Government to allow
the introduction of Christianity into their schools.
There is a letter addressed to the Commissioner on
the subject, a year after our present date, which,
with his answer, will explain her position.

“ Tavoy, August 24 th, 1833.

“ My dear Sir,

“ Mr. Mason has handed me for perusal, the
extract from your letter to Government, which you

MRS. BOARDMAN’s SCHOOLS. 67

kindly sent him. I apprehend I have hitherto had
wrong impressions, in reference to the ground on
which the Honourable Company patronize schools in
their territories, and I hope you will allow me to
say, that it would not accord with my feelings and
sentiments, to banish religious instruction from the
schools under my care. I think it desirable for the
rising generation of this province to become ac-
quainted with useful science ; and the male part of
the population with the English language. But it
is infinitely more important that they receive into
their hearts our holy religion, which is the source
of so much happiness in this state, and imparts the
hope of a glorious immortality in the world to
come. Parents and guardians must know that
there is more or less danger of children deserting
the faith of their ancestors, if placed under the care
of a foreign missionary; and the example of some
of the pupils is calculated to increase such appre-
hensions. Mr. Boardman baptized into the Chris-
tian religion several of his scholars. One of the
number is now a devoted preacher ; and notwith-
standing the decease of their beloved and revered
teacher, they all, with one unhappy exception,
remain firm in the Christian faith.

The success ol the Hindoo College, where re-
ligious instruction was interdicted, may perhaps be
urged in favour of pursuing a similar course in
schools here. The overthrow of a system so replete

68 MRS. boardman’s schools.

with cruel and impure rites as the Hindoo, or so
degrading as the Mahomedan, might be a matter of
joy, though no better religion were introduced in
its stead. But the Burman system of morality
is superior to that of the nations around them, and
to the heathen of ancient times, and is surpassed
only by the divine precepts of our blessed Saviour.
Like all other merely human institutions, it is des-
titute of saving power : but its influence on the
people, so far as it is felt, is salutary, and their
mpral character will, I should think, bear a com-
parison with that of any heathen nation in the
world. The person who should spend his days in
teaching them mere human science would, I ima-
gine, (though he might undermine their false
tenets) by neglecting to set before them brighter
hopes, and purer principles, live to very little pur-
pose. Bor myself, sure I am, I should at last
suffer the overwhelming conviction of having
laboured in vain.

“ With this view of things, you will not, my dear
Sir, be surprised at my saying, it is impossible for
me to pursue a course so utterly repugnant to my
feelings and so contrary to my judgment, as to
banish religious instruction from the schools in my
charge. It is what, I am confident, you yourself
would not wish ; but I infer from a remark in your
letter that such are the terms upon which Govern-
ment afford patronage. It would be wrong to

MBS. BOARDMAN’s SCHOOXS.

deceive the patrons of the school ; and if my sup-
position is correct I can do no otherwise than
request that the monthly allowance be withdrawn.
It will assist in establishing schools at Maulmain,
on a plan more consonant with the wishes of
Government than mine have been. Meanwhile
I trust I shall be able to represent the claims of
my pupils in such a manner, as to obtain support
and countenance from those who would wish the
children to be taught the principles of the Christian
faith.

“ Allow me, my dear Sir, to subscribe myself,

“ Your’s most respectfully,

“ Sabah H. Boardmah.”

“ Mx dear Madam,

I cannot do otherwise than honour and
respect the sentiments conveyed in your letter.
You will, I hope, give me credit for sincerity, when
I assure you, that in alluding to the system of in-
struction pursued by you, it has ever been a source
of pride to me to point out the quiet way in which
your scholars have been made acquainted with the
Christian religion. My own Government in no
way proscribes the teaching of Christianity. The
observations in my official letter are intended to
support what I have before brought to the notice
of Government, that all are received who present
themselves for instruction at your schools without

70 HRS. boardman’s schools.

any stipulation as to their becoming members of
the Christian faith.

“ I cannot express to you how your letter has
distressed me. It has been a subject of considera-
tion with me for some months past, how I could
best succeed in establishing a College here, the
scholars of which were to have been instructed on
the same system which you have so successfully
pursued.

“ Believe me,

“ Your’s very faithfully,

“ A. D. Maing!.”

Mrs. Boardman’s Christian fidelity and firmness
were productive of great good: an appropriation
being obtained from Government for schools
throughout the provinces “ to be conducted on
the plan of Mrs. Boardman’s schools at Tavoy.”
The plan was not fully carried out, for the teaching
of Christianity was soon prohibited, though she
was never interfered with, but was allowed to follow
the dictates of her own conscience.

In addition to her other work, Mrs. Boardman
commenced the study of the Karen. In Burmese
she was already well read. The glimpses of some
of her jungle tours are very interesting, though
they scarcely reach us from her own pen. At the
end of three years of such labour Mrs. Boardman
married Dr. Judson; one whom she emphatically

MRS. HELEN MASON.

describes to be “ a complete assemblage of all tbat
a woman’s heart could wish to love and honour.”
This union was greatly blessed to their mutual
help and comfort, and in leaving Tavoy Mrs. Jud-
son entered upon a field of perhaps still higher and
more enlarged usefulness ; while in Mrs. Mason
she left behind her a fellow worker every way fitted
to follow in her steps.

Helen Mason’s motto was to “ love and be silent
but like the violet betrayed by its own fragrance,
so her works follow her. The service which she
had early chosen, was stedfastly pursued to the
close of her life. Simple in her tastes and habits,
she wished to live, so that the humblest contributors
to Missions, could enter her house without feeling
offended at anything that they might see. “ We
are,” she would say, “ the representatives to the
heathen of a Saviour, who chose to be poor.”

The most exquisite neatness pervaded her home,
and regulated her dress, but the vase of flowers,
and the few choice shells, gathered from the sea-
shore, proved that she had a taste for the beautiful
in nature and in art. “ Let us give ourselves un-
reservedly to this glorious work,” the work of
winning souls to Christ : this was the constant
utterance of her heart, as it was the absorbing aim
of her life.

In the jungle tours with Mr. Mason, she had the
happy art of gathering the women around her, and

NAUGHAPO.

interesting them in the story of the Saviour’s love.
In town also she had a school of Karen girls, in
whom she felt peculiar interest. Knowing that their
good conduct, on their return to their mountain
homes, might produce a favourable impression on
the minds of the Karens who came to the school in
future years, she would follow them to the hamlets,
and many a happy meeting took place between the
teacher and the pupils, who were all eager to do
something for herself, or her babe. The married
women too benefited by her precepts and example.
In one of the sequestered glens was a woman of
the name of Naughapo, signifying “ Daughter of
Goodness,” who was a great favourite of Mrs.
Mason, and shared largely in her instructions.
She was the Dorcas of the glen, clothing the
naked, feeding the hungry, soothing the afflicted,
and often making her little dwelling the home of
the poor, that they might enjoy the privilege of a
neighbouring school. Mrs. Mason was struck with
the beauty of her peaceful home, evidently a
spot which the Lord had blessed. It was on the
declivity of a hill, overlooking a well stocked
garden, and a mountain stream flowed murmuring
past, pouring forth its eternal harmony. On ask-
ing Naughapo and her husband if God should call
them from their garden to their grave, would they
feel alarmed ? they answered, “No, we do not con-
sider that anything we have is our own. All , all is

MES. MASON’S SCHOOLS.

God’s.” The day before Mrs. Mason left, a box-
wallah* had called, with his tempting fabrics for
sale ; but though this good woman was in poor
garments, she had but one rupee for purchases,
while on the following morning, she and her family
put thirteen rupees into Mrs. Mason’s hands, to be
deposited in the mission treasury. She had not
only learned that “ godliness is profitable unto all
things; having promise of the life that now is, and
of that which is to come,” but that “it is more
blessed to give than to receive.” Such was some of
the fruit of Mrs. Mason’s example and instruction.
For the twelve pupils of her first Karen school,
she ever felt a tender interest. She had asked God
for all of them, and while thankful for the con-
version of one, she could not rest without that of
the whole. And what she asked she obtained;
though the last of the number was not baptized
until about ten years after the school was closed.

For many years Mrs. Mason also laboured for
the Burman children, and had six day-schools in
Tavoy, containing about one hundred and forty
children. She at first found it very difficult to
meet a woman who could read, and still more so
one who would be willing to read “ Jesus Christ’s
books.” At last one was found, and then another,
and another, to assist in this work of love.

In the midst of all her earnest labours, she had
* Pedlar.

HER. VISIT TO AMERICA.

to retrace her steps to America, and there to leave
her beloved children to be trained by others. It
was some years after this that in writing to a
friend she said: “We have heard of the tortures
of the Inquisition, but I do not know that any
could exceed this self-sacrifice. When I was
leaving my children, Lucy, who was old enough to
understand something of her loss, clung around
me, saying, ‘ Other little girls have their mothers :
I want mine.’ ”

The following lines were wrung from that full
heart during her return voyage in 1838.

“ Sleep, lov’d one, sleep ! thy gentle rest,

Oh! how unlike to mine!

What would I give, could once my breast
But beat as light as thine.

“ Sweet flowret! might the storms of life
But spend their wrath on me;

Glad would I bear their wildest strife,

And smile to think of thee.

“ Heaven shield thee, tender little rose,

As thy soft beauties spread;

And temper every wind that blows,

To thy defenceless head.”

One sunny evening, on Mr. Mason’s return from
a preaching excursion among the Burmans, the
first object which arrested his attention upon en-
tering his home, was the fine form of a Sgau Chief,
who, seated like a child at Mrs. Mason’s feet, was
earnestly imploring her to visit the Karens in his

VISIT TO THE SGAU EABEHS.

village and neighbourhood. “ We have heard of
Christianity, and it seems to us something wonder-
ful. We do not understand it : and yet it seems
the thing we want, Come to our jungle homes,
and preach to us on our native streams. Many
will believe. I have a Burman wife, and I have
daughters, and sons-in-law, and brothers, and
nephews, all of whom will become Christians, as
well as myself, as soon as we really understand.”
Many months passed away before they reached the
Chiefs dwelling, hut he had obtained light and
strength slowly, and was not one to turn back. It
was five long years before he was clear entirely
of the trammels of heathenism, and stood forth
Christ s freed-man. For five years the missionary
travelled through the region where he dwelt, but
not a single soul was baptized : but from the time the
Chieftain was made willing to give up all for Christ,
he became one of the most efficient labourers in
Mergui and Tavoy. Mainly through his efforts,
all his own family, as well as all under his influence,
were made to feel the power of Christianity, and
many were baptized. The last mention of the old
man was, on his return from a visit to his brother.
His tall form doubled like a leaf, was on the back
of his grandson. His brother’s dwelling was a
long day’s journey distant ; and most of it had
been performed in this manner. The lad was a fine
intelligent Christian, and it would be difficult to

THE SOAtT CHIEF.

know which most to admire, the willingness of the
young man to perform such a fatiguing service, to
carry the gospel to his uncle, or the zeal of the
old Chief, who seemed to forget his aching bones,
in the delight he felt at having once more exhorted
his brother, and seen in him some evidences of
divine grace. “ I can't die," he said to Mr. Mason,
while a gleam of youthful fire glowed though his
feeble frame, — “ I can't die, till I see my brother
converted! ”

Helen Mason was eminently a working Chris-
tian, and she continued so to the close of life.
Sometimes she would half playfully remark, “ I
shall vanish away from you before long,” and no
doubt the gradual weakening of her strength was
gently warning her that rest was at hand. There
was no disease, it was simply exhaustion.

“ I thought it likely I should wear out in this
way,” she said, “ and therefore had clothes made
for you and the children, that you might be well
provided for, but prepared none for myself.”

The most remarkable feature during her illness,
was the calm and unruffled peace that constantly
pervaded her mind. In dictating a letter to her
aunt, she said, “ From the commencement of my
illness to the present time, my peace has been like
a river ; and the words of my Saviour have been
verified to me, * Peace I leave with you : my peace
I give unto you ! ’ At eighteen my spirits would

MBS. mason’s DEATH. 7/

have been more buoyant. Then I should have felt
like mounting on the chariots of Aminadab ; now

‘ This heavenly calm within the breast,

Is the dear pledge of glorious rest.’ ”

She was never seen to weep but once during
her whole sickness, and that was when her infant
child was brought to her for the last time. Burst-
mg into tears, she said, ‘ Poor babe, you will never
know a mother’s love ! ” On one occasion, in
speaking of the trials of their missionary life, she
said : “ Missionary work is hard work, and none
ought ever to engage in it, that are not called to it.
No, certainly, none ought ever to come, unless
specially called.”

On awaking one morning, she remarked : “ Hi-
therto I have felt passive, but I awoke this morning
with strong desires to depart. Do not call me back.
It is much easier dying, than coming back to life
again.”

When her aching frame was turned in bed, she
would often say, “ Oh ! that I had the wings of a
dove ; for then would I flee away and be at rest.”
Conversing during one of her last days, on the great
work to be done for the heathen, she said, “ Tell the
native Christians, that I loved them to the end,
and that had it been the will of God, I would have
willingly stopped, and taught them longer. Tell
them to strive to get to heaven ; that the kingdom

MBS. MASON’S DEATH.

of heaven suffereth violence, and the violent take it
by force !” “ Tell them,” she continued, stretching
out her withered arm with an energy, such as she
manifested on no other occasion, and in tones so
loud and sonorous, that all were startled, “ tell them
to lay hold on eternal life.” “Thus,” says Mr.
Mason, “ she reached the goal of her mission path,
and left us, like the disciples on Mount Olivet,
looking up stedfastly towards heaven.”

Let us pause for a moment to think of the cha-
racter which has just passed under review. Helen
Mason was not an ordinary Christian, and perhaps
in the consideration of her life we may gain some
lessons which may be useful to ourselves, for “ none
of us liveth to himself, and no man dieth to himself.”
She was remarkable for great meekness and gen-
tleness of spirit, which in the sight of God is of
great price. Her husband never once in the whole
course of their married life, saw her manifest any
indication of anger ; she was ever

“ Sweet in temper, face, and word,

To please an ever-present Lord.”

She was remarkable also for strong affections.
We see this in the anguish she endured when called
to separate from her children. The “ fearful chasm”
then made was filled by God Himself. “ Previous
to the decision in my mind to become a foreign
missionary,” she wrote, “ I heard Dr. Griffin preach
on the church being guilty of ‘ keeping back part

mes. mason’s character. 79

of the price, and often during my lonely voyage
back did I inquire, ‘ Have I kept back anything ?’
If my heart clung to anything, it was to my child-
ren ; yet I willingly gave them back to God, though
the act lacerated my heart to the core.”

She was one who sought to “ walk with God."
This was the halit of her mind. In writing to her
husband she says, “ Pray much and often for me,
that I may be able to ‘abide in Christ,’ to ‘ live in
the Spirit,’ and ‘ walk in the Spirit.’

‘ As pants the hart for cooling streams,

When heated with the chase,

So longs my soul, O God, for Thee,

And thy refreshing grace.’

“ I daily and hourly wish you the best blessings,
and pray that you may have much communion with
God. It was in the wilderness Moses saw the
burning bush ; on Pisgah that he saw the promised
land ; and from mount Nebo that he went up to
take possession of the heavenly Canaan. In each
of these places we may suppose he had very inti-
mate communion with God.”

Into this spirit of communion, she herself drank
deeply: she was eminently a woman of prayer.
Here was her strength. Her husband writes,

“ 0ften> ofteu> times without number, have I awoke*
in the silent watches of the night, and found that
she had stolen from my side, and was holding earnest

THE PRATER-HOUSE.

communion with God. Her silver whispers, her
bosom swelling with suppressed ‘groanings that
could not be uttered’ would awe into stillness, lest
a motion should indicate that her hallowed con-
verse with the Holy One was observed. She
struggled with the Angel of the Covenant and pre-
vailed, and He blessed her.”

In the little mission cemetery near their house,
Boardman had erected a small bamboo oratory,
fitted with a chair, a table, and a Bible, to which he
had retired “ and had prayed into existence the
Karen Mission.” Here too Sarah Boardman had
followed his example : and to this favourite retreat
the steps of Helen Mason often resorted. There she
“ spent days in fasting and prayer ; communing
with God, and feeding on Angel’s food.” There
too she was “ laid to rest like a weary babe upon
its mother’s bosom.” It was meet that where she
had so often agonized in prayer, she should be com-
posed to her quiet sleep, and that her grave should
be, where she had so often gone up to commune with
God. Shall we say that this is an example beyond
our imitation ? Far be it from us to say so, for the
grace of Christ is all-sufficient. Helen Mason had
no great gifts or talents peculiar to herself, but she
had a heart which was consecrated to the love and
service of God, that service which is perfect freedom.
“ Go ye and do likewise.”

CHAPTEE 1Y.

Urginits hpnir.

“ He that goeth forth and weepeth, bearing precious seed,
shall doubtless come again rejoicing, bringing his sheaves
with him.” — Psalm cxxvi. 6.

T was in the year 1880, that Ko-
Thah-a, a Burman convert of Ban-
goon, appeared before Dr. Judson,
and Mr. Wade at Maulmain.
During the long dark period which
had intervened since the war, and the expulsion of
the missionaries from Burmah proper, Ko-Thah-a,
in the midst of much peril and persecution, had en-
deavoured to keep together the little church at
Eangoon. He had now travelled to Maulmain to
represent its suffering condition, to seek for advice
and encouragement, and to receive from Judson and
from Wade those wise and holy counsels, which he
knew would be so freely given. Ko-Thah-a is first
introduced to us by Dr. J udson, as being a frequent
visitor at the Eangoon mission house, and shortly
afterwards as “ giving good evidence of being a true
disciple.” He is described at the time as a respect-

ZO-THAH-A BAPTIZED.

able householder, rather above the middling class,
about fifty years of age, unmarried, and living with
his aged mother, who was dependent on him, in a
small village called Nau-dau-gong, about half a mile
from the mission. He had formerly been an officer
under government, and had amassed considerable
property, which he mostly spent in building pagodas,
and making offerings. “ But he obtained no satis-
faction, found no resting place for his soul, until he
became acquainted with the religion of Jesus. He
now,” wrote Dr. Judson, “ rests in this religion,
with conscious security ; believes and loves all that
he hears of it, and prays that he may become fully
a true disciple of the Saviour.” He was baptized
in 1822, just before Dr. Judson’s departure for
Ava. His manner of application evinced his earnest-
ness. “ Early in the morning, Moung Thah-a came
in, and taking Dr. Judson aside, knelt down, raised
his folded hands in the attitude of reverence, and
made a very pathetic and urgent application for
immediate baptism. He stated that he had con-
sidered the Christian religion for above two years ;
that his mind was completely settled on every part ;
and that though he had been harassed with many
fears, he was now resolved to enter the service of
Jesus Christ, and remain faithful unto death, what-
ever the consequences in this world might be.” The
rite was administered the following day, August
20th, the new convert making the seventeenth

ko-thah-a obtained.

Burman, who up to that time had publicly professed
his faith iu Christ in baptism.

He had spent a few months, at the end of the
war, in 1826, at a large village in the neighbour-
hood of Shwaydoung; and there, devoting himself
to the preaching of the word, had produced a very
considerable excitement. Several professed to
believe in the Christian religion ; and three of the
most promising received baptism at his hands.
Others requested the same favour, but he became
alarmed at his own temerity, and declined their
repeated applications. On his return to Rangoon,
lie continued to disseminate the truth, but in a
more cautious and covert manner. He had now
come to Maulmain to inquire what he should do
with those who wished to be baptized, and to get
some instructions concerning his own duty.

Of his qualifications for the ministerial office
Dr. Judson wrote:-- He has been so evidently
called of God to the ministry, that we have not
felt at liberty to hesitate or deliberate about the
matter. But, if it had been left to us to select one
of all the converts to be the first Christian pastor
among his countrymen, Ko-Tbah-a is the man we
should have chosen. His age, (fifty-seven,) his
steadiness and weight of character, his attainments
m Burman literature, which, though not perhaps
necessary, seem desirable in one who is taking up
arms against the religion of his country, and his

84 BANGOON MISSION BE-ESTABLISIIED.

humble devotedness to the sacred work, all con-
spire to make us acquiesce with readiness and
gratitude in the divine appointment.” Succeeding
years have shown that the “ divine appointment ”
was not misapprehended.

Moung Ing, who was soon afterwards ordained,
was associated with Ko-Thah-a in the Rangoon
pastorate. Their united labours were greatly
blessed, and many who had been scattered during
the raging of the war and the persecution which
followed, returned to the flock, so that by the end
of the year twenty were added to the church.

Early in 1830, Mr. and Mrs. Wade removed to
Rangoon, where for several months they continued
strengthening and confirming the disciples. They
were followed by Dr. Judson, who had never
ceased to feel an interest in the scene of his
earliest labours. It was with some apprehension
and fear, that they attempted again to establish the
mission in this stronghold of idolatry, but the
Governor was friendly, and although the subordi-
nate officers kept up a continual surveillance, it did
not deter the people from coming in large numbers
for copies of the scriptures and tracts. The Bur-
man troops who came in for enrolment or inspec-
tion, merchants, who travelled from different parts
of the empire for the purposes of traffic, all had the
opportunity of hearing of the true God ; and
though watched, and warned, multitudes visited

DR. JUDSON’s TOUR ON THE RIVER.

the mission house, saying, “ We have heard the
fame of this religion, and are come to get books.”
Thus was the word of life conveyed to many a far-
oil region. And in that great day when the Lord
shall make up His jewels, perhaps it may be found
that many hidden ones dwelt in those mountains,
who, unknown to man, were well known to that
Saviour God, who had sent His word and Spirit to
enlighten them, and to guide their feet into the
way of peace.

In the beginning of the summer of 1830, Dr.
Judson determined to make a tour up the Irra-
waddy, for the purpose of visiting the towns, and
vdlages on its banks. Taking with him Moung
Ing, and some other native Christians, he embarked
upon those bright waters, upon which he had so
often sailed, in safety and in peril, in joy and grief.
W herever he landed he commanded attention, and
the people flocked around with eagerness to listen.
In this way he pushed up to Prome, a large city
midway between Rangoon and Ava. Here he re-
mained for a time the guest of the only European
inhabitant, but at last received permission to oc-
cupy an old zayat, standing near a pagoda; and
those who visited the idol temple listened to the
earnest teachings of the Christian missionary.
Here he spoke of Christ to the votaries of Gau-
dama, but when a spirit of inquiry was roused
and crowds flocked to hear or to cavil, and the

86 BTTRMAN TRANSLATION OF THE BIBLE.

hopes of the missionary were raised, they suddenly
ceased to come, and it was not until after his
return to Eangoon, that Dr. Judson discovered
that the Emperor, annoyed at his having ventured
so far into the interior, had given orders for his
return. The intelligence that such an order had
been given, was sufficient to account for the
absence of the inquirers.

On Dr. Judson’s return to Eangoon he resolved
to give himself with more earnestness than ever
to the completion of that great work, the trans-
lation into Burman of the entire Scriptures.
The early morning hour, the lonely lamp burn-
ing still at midnight, testified to his unwearied
diligence. Denying himself the cheering influ-
ence of Christian converse, he confined himself
almost entirely to his solitary task. His praise was
not of man but of God. It was not, however, till
the 31st January, 1834, that these noble labours
were brought to their completion. They had been
prosecuted through the changes of a most eventful
life, often under the pressure of sickness and of
sorrow. How full of affecting interest and sublimity
is the scene presented to the mind by the simple
touching postscript to his letter home, dated January
31st, 1834. “ Thanks be to God, I can now say
I have attained. I have knelt down before Him,
with the last leaf in my hand, and, imploring His
forgiveness for all the sins which have polluted my

CROWDS OF INQUIRING VISITORS. 87

labours in this department and His aid in future
efforts to remove the errors and imperfections which
necessarily cleave to the work, I have commended
it to His mercy and grace, I have dedicated it to
His tolory. May He make His own inspired word,
now complete in the Burman tongue, the grand
instrument of filling all Burrnah with songs of praise
to our great God and Saviour Jesus Christ. Amen.”
In the beginning of the year 1831, the great
Buddhist Festival was celebrated with unusual
pomp m the magnificent Shway Dagong Pagoda
at Eangoon, and from the countless multitudes
who were gathered from the most distant parts of
the empire, Dr. Judson had an excellent oppor-
tunity of judging how far an interest had been
awakened by the labours of past years, and by the
circulation of books and tracts, through the land
Prom every province of the interior, from the
frontiers of Cathay, and even from the borders of
China and Siam, numbers visited Dr. Judson,
saying, “ We hear that there is an eternal Hell,—
we are afraid of it. Do give us a writing that will
tell us how to escape it.” Others, perhaps from
the very opposite quarter of the empire, would say,

“ Sir, we have seen a writing that tells us of an
eternal God : are you the man that gives away such
writings? If so give us one, for we want to know
the truth.” Others, living nearer at hand, had
heard of the name of Jesus, and asked, “Are yon

ME. WADE AT MEKGUI.

Jesus Christ’s man ? Give us a writing that tells
about Jesus Christ.” The numbers who came in
this way, to inquire after the truth, were estimated
by Dr. Judson at not less than six thousand, to
each of whom was given some book, or tract, or
portion of Scripture, which might reveal to them
the way of life.

In the summer of 1831, it was found necessary
for Mr. and Mrs. Wade, who were again at Maul-
main, to try a change of climate. The health of
the former had long been failing. Dr. Judson had
therefore to return to Maulmain to take charge of
the mission during their absence. His heart was
cheered with the progress that had been made, and
by the accession to the missionary band of Mr.
Kincaid, who, with Mr. and Mrs. Bennett, had re-
cently arrived there. The missionaries had extended
their labours far into the surrounding jungles, and
a most interesting settlement had been formed for
the Karen Christians, called Wadesville, in com-
memoration of the devoted missionary who first
preached the gospel there.

Mr. Wade’s health was so far improved by the
voyage to sea, that he returned for a season to Mer-
gui, a city on the Tenasserim coast, about a hundred
and fifty miles south of Tavoy. Accompanied by
Mrs. Wade he visited the Karen villages of Mergui
with the gospel, and a more interesting reception
than was given them, it would be difficult to find

LABOURS OF MR. KINCAID.

on record. They were met by an intelligent chief,
now a pillar in the church, and were led into the
\ illage on their arrival, by several young women,
whom he had invited amongst others for the purpose
of singing a hymn, of which the first verse in the
chorus was, —

“ The Lord his messengers doth send,

And he himself will quickly come;

The priests of Buddh, whose reign is short,

Must leave the place to make them room.”

After a residence of six months they were sent
to Rangoon, leaving Ko Ing pastor of the church
at Mergui, but the following year Mr. Wade’s
health was so completely exhausted, that they were

compelled to seek its restoration in their native
land.

Me shall now endeavour to trace out some of the
early labours of that intrepid missionary, Mr. Kin-
caid. We find him in the early part of 1832 at
Rangoon, and at its close surrounded by inquirers
from all parts of the country. Some confessed their
belief in the Great God, others that they had long
studied the books, and had been thinking of Chris-
tianity. “ It is wonderful,” they would exclaim :
a great light that is visiting the world.” In the
beginning of 1833, three Burmans were baptized,
and others desired baptism ; many more were known
to be secret believers, but from fear of persecution

90 mb. kincaid’s journey to aya.

were kept back. Some of those who frequented the
zayat had often said to Mr. Kincaid, “ Why do you
not go to Ava and to all the great cities of the Em-
pire ? Many have heard of the new religion and
the books, and wish to understand them.” The
reiterated inquiry, produced the desire to unfurl
the standard of the cross in that city in which it
had once been trampled under foot ; and having,
after some difficulty, obtained a pass, Mr. Kincaid
started for Ava, accompanied by his wife and her
sister, on the 6th April, 1833. Three native assist-
ants followed them, with large supplies of tracts
and portions of the Scriptures. The passage up the
river was not without its dangers, but everywhere
they found a spirit of inquiry amongst the people,
and traces of the influence which had been exerted
by native Christians and Christian books.

Arrived at Ava, they were met at once with diffi-
culties. The Government, on the most trifling
pretences, refused them a shelter ; but, on the
British Resident representing that Mrs. Kincaid
and her sister were British subjects, they were
immediately provided with a house in the city.
“ Here,” writes Mr. Kincaid, “ the very thing that
ought to rejoice my heart often troubles me ; it is
the numbers that are flocking to the verandah to
read and hear the word of God. If I would I could
not resist the tide that is setting in. Our verandah
is pretty well filled during the day, and sometimes

PERSECUTION.

forty or fifty come in at a time.” He was treated
with great courtesy by the officers of the Govern-
ment, and invited to visit the Prince Mekbara, who
was a man of some education, and could speak Eng-
lish. The King also expressed some curiosity about
the art of printing ; one of the printers with a
press was sent up to Ava, and much interest was
excited by the books printed in the Burman tongue.
Two persons also were baptized. One was a priest
of considerable learning, who had long been a most
popular expounder of Buddhism in the city.

The exhibition of excitement and curiosity re-
garding the truths of Christianity which marked
this period, was very remarkable. “ It seemed like
the waking up of the popular mind to the light of
Christian truth ; the commencement of a mighty
and speedyrevolution in the religion of the country.”
It could scarcely be expected that the great enemy
would allow such a state of things to continue,
without some effort to maintain his hold over the
minds of men. In 1835, a violent persecution
broke out in Bangoon. The first victim was Ko
Sard one, a man of deep piety, great intelligence,
and bold and active zeal in the service of Christ.
He was one who had accompanied Mr. Kincaid to
Ava, and since his return to Eangoon had been
amongst the few who had dared openly to distri-
bute books, and to lift up a voice for God and His
cause, beneath the frowning despotism of a Bur-

SUFFERINGS OF KO-SANLONE.

man Court. He was at last seized, thrown into
prison, beaten, loaded with chains, and compelled
to cruel labour. His faith never wavered under
the storm of persecution, but only shone forth the
more brightly through the dark cloud. Whether
before the tribunal of Burman magistrates, or
under the lashes of the persecutors, or in the
loathsome dungeon, he bore all with the meek and
holy fortitude of the Christian martyr. Though
repeatedly threatened with death, unless he would
abjure the faith and worship Gaudama, he trusted
unwaveringly in God, and exhibited a noble pattern
of the Christian character. After a time he was
released from prison, but his entire property was
confiscated, and he was forbidden on pain of death
to resume his labours in the mission. But he had
fought a good fight, he had finished his course, he
had kept the faith, and now the angel call had
come ; he was to hear those gracious words :
“ Come, thou blessed of my Father, inherit the
kingdom prepared for you before the foundation of
the world.” He died deeply mourned by the
missionaries with whom he had laboured.

The persecutions were not confined to Rangoon.
The Karens who were scattered up and down a
little stream known by the name of ‘ The Karen
Brook,’ in the district of Maubee, were subjected
to fines and heavy taxations, while they refused to
worship the Nats, or to acknowledge Gaudama.

REMARKABLE PROGRESS AT MAFBEE. 93

These converts were the fruit of the unwearied
labours of Ko-thah-byu. It was in the spring of
1833, that this excellent native preacher went up
to Eangoon with Mr. and Mrs. Bennett ; and such
was the blessing resting upon his work in the
Karen villages, that in writing to Mr. Judson at
the close of the rains, Mr. Bennett says, “ We are
in distress, and send to you for relief. For the
last several days, our house and Ko-thah-byu’s
have been thronged ; men, women, and children,
all anxiously inquiring about the religion of Jesus.
They are all anxious for schools, and offer to build
zayats for preaching, if any one will come and
teach them. There are many who already keep
the Lord’s day, read our tracts, and endeavour to
instruct one another as best they can. They daily
read the tracts, and all get together in their
families, and sing and pray to the God who rules
in heaven. They declare they have left off drink-
ing spirits, and as far as they understand, endea-
vour to practise according to the requirements of
Scripture. What shall we do ? Ko-thah-byu is
only one among a thousand. He cannot preach
the gospel, and teach these people to ‘ read in
their own tongue’ the precious truths of God’s
word, at the same time. We want one man to go
to Bassein, another to go up to Prome and along the
river, another to Maubee and its vicinity, towards
old Pegu, all these to preach the gospel ; and we

BAPTISMS AT MAUBEE.

certainly need as many more school-masters. Can
you send us any assistance ? If so, do ; for Christ
and his cause require it. There surely is the
sound of rain, I would say ‘ of much rain.’ Oh !
could we go amongst these people as freely and
easily as in the provinces, 1 have no doubt hundreds
would be added to the Lord. I think the Karens
here superior to those in the provinces, so far as I
have seen ; and could they be collected together,
and civilized, and Christianized, they would be a
lovely nation. When will this happy time arrive ?
Hasten it, Lord, in thine own time, for Jesus’
sake.”

It was in this interesting and hopeful field that
trial now abounded, and some of the oppressed
Christians had to fly, to escape the tyranny of
their Burman persecutors. But they bore with
them the faith they had embraced, and preached the
Gospel in all the regions into which they fled.
Ko-thah-byu was soon found with a portion of his
scattered flock, telling the story of the cross and
teaching the precepts of Christ, in districts hitherto
unvisited.

At Bangoon all labour was for a time suspended ;
but when Mr. and Mrs. Vinton went up at the end
of 1836, and, with Mr. Abbott and Mr. Howard,
made a tour up the Irrawaddy and into the district
of Maubee, they met large numbers, who, notwith-
standing the severity of the trials to which they

the CHRISTIAN GOVERNOR OP BASSEIN. 95

had been subjected, had embraced Christianity,
and had been long waiting for baptism. In the
course of that journey alone one hundred and
seventy-three were baptized, nearly all of whom
had received the truth from the preaching of Ko-
thah-byu.

Air. Kincaid, who was at this time at Ava,
had among the small congregation of believers
under his care, a young Burman of rank, whose
sister was maid of honour to the Queen. Hearing
that her brother had renounced idolatry, she used
every effort to persuade him to return to the faith
of his fathers; but finding all her attempts were
fruitless as long as he remained under Christian
influence, she obtained for him through the Queen
an appointment under Government in the province
ot Bassein. It was with deep sorrow that he left
his home and Christian brethren, for a province
five hundred miles distant, where he could have
little hope of finding any who, like himself, knew
and loved the God of Israel. He was scarcely,
however, installed as Governor of the Karens in
Bassein, when the Burmese oflacials brought before
him some men from the jungles, whom they charged
with worshipping a strange God. “ What God P”
was his first question. « They call him the eternal
God !” was the reply, and great was their astonish-
ment when the new Governor instead of ordering
them away to punishment, commanded that they

ENLAEGEMEK T OF THE MISSION.

should be set free, and the Karen Christians
returned to their homes unmolested, and in peace.
When the rumour spread abroad that the new
Governor not only tolerated the religion of Jesus,
but kept His day and observed His laws, there
could be no longer any doubt that he was a
Christian. Persecutions on account of religion
were at an end ; during the two years of his mild
rule at Bassein, the word of God spread and pre-
vailed, and at the end of that time, two thousand
persons were reported by the native preachers as
converted souls.

So diversified and wide spread were the labours
of the missionaries at this period, that it is impos-
sible, in a work of this kind, to give more than a
passing glance at all. Hr. Judson was pursuing
his labours at Maulmain ; and the Wades, who had
returned from America, were now stationed at
Tavoy, and together with the Masons carrying on
their indefatigable work of teaching, preaching, and
translations. Mrs. Judson at this period gave
great attention to the Peguans, a race who are
entirely distinct from the Burmans in everything
but their religion. They were numerous in the
neighbourhood of Maulmain, and as they mingled
with the congregations of Burmans or Karens, had
often awakened an interest in the hearts of the
missionaries. Nothing however had been specially
attempted for them, until Mrs. Judson, with her

ME. KINCAID at AVA.

accustomed energy and zeal, devoted herself to
acquiring their language and translated into it
several tracts, a compilation of her own of the Life
of Christ, and a considerable portion of the New
Testament. On the arrival of Mr. Haswell in
1S36, who had been appointed to take charge of
the Taking mission, she surrendered to him her
labour and the fruits it was already promising, and
returned to the appropriate duties of her station
aving performed a task of great difficulty and
importance, which no other member of the mission
was tnen able to accomplish.

In the commencement of 1837, we find that
- r. Kincaid had been strengthened at Ava by the
arrival of Mr. and Mrs. Simons, and Mr. and Mrs.
Webb. Certainly no place in the empire offered
greater facilities for the prosecution of their great
work than the capital itself. As the centre of
authority, and the residence of the Emperor, it
was resorted to from every quarter of the realm’ by
persons of influence, as well as by the princes and
their retainers, and the merchants and traders who

brought their produce from every corner of the
land.

Mr. Kincaid had become acquainted with several
who had travelled to Ava in the train of some Shan
princes. These people occupy the provinces on
the northern frontier of Burrnah. Having care-
fully inquired from them the position of their

me. Kincaid’s jourxet.

country, be conceived the idea that it would be
possible by this route to gain access to China, and
by this means not only to convey the gospel to the
Shans, but to that great nation also. For the
purpose of ascertaining how far his views were
correct, and to become acquainted with the people
of the northern provinces, he determined with the
approval of his brethren to visit the frontier of
Assam. On the 27th January, 1837, accompanied
by four native Christians, he embarked on the Irra-
waddy in a boat despatched on the public service by
Col. Burney, who was then the English Eesident at
Ava.

After a twenty-two days’ passage, through a
country of great natural beauty, they reached the
city of Mogaung, distant three hundred and fifty
miles from the capital. Here beneath the shadow
of the Himalaya mountains, rising as the natural
barrier between the countries, lay the vast wilder-
ness which separates Burmah from Hindustan.
During his stay in the city he made several excur-
sions into the valley, but from the difficulty of
obtaining either men or provisions to enable him to
pursue his journey further, he was compelled very
reluctantly to return to Ava. The country was
now in a state of civil war, and overrun with
hordes of banditti eager for the lives and property
of those who fell into their hands. On his way
down the river Mr. Kincaid was attacked and cap-

PERILS AND DELIVEBAN'CE. 99

tured by one of these marauding parties. He was
bound and carried off to their village. Here a
guard of about five and twenty men formed in a
rmg was set round him. Every morning a portion
of the band departed on some expedition of cruelty
and wrong, and returned in the evening to exhibit
their prisoners and their spoil. Many were the
frightful scenes to which Mr. Kincaid was witness.

ust outside the ring by which he was enclosed
met the council of chiefs, before whom the prison-
ers were brought up. Their great difficulty seemed
to be to know how to dispose of him. If they
killed him, it was argued that search would be
made, and reparation demanded for the life of the
“white foreigner.” If they released him, he
would tell of the deeds he had witnessed and of
the treatment to which he had been subject, and
again nothing but difficulty and danger would
ensue. In this way their counsels were divided,
and day after day passed by, and found them unde-
cided, and life or death trembled in the balance.
Meanwhile God was working out a way of deliver-
ance. In the number of the guard was a youn*
Cathay chief, who viewed the captive with com-
passion. Probably he had heard him tell the
wondrous story which had attracted so many
listeners. The face, at all events, was familiar to
Mr. Kincaid, and there was a look of pity in those
dark eyes which awakened hope, and spoke of

100

PERILS AND DELIVERANCE.

sympathy. One day, when unobserved by the
others, he slipped his brawny hand into that of the
captive, and deposited a small silver coin. The
impulse was to decline the proffered kindness, but
the quick “ Hush !” in the Burman tongue, “you
may want it,” silenced him. That evening the
Chiefs assembled as usual, and amongst the pri-
soners brought before them, was a Burman woman
carrying an infant in her arms, and followed by a
young girl, her daughter, and two other little ones.
There was a nobility in her step, and a lofty
courage on her brow, which seemed for a moment
to awe into silence the persecutors. She was
interrogated as to where her property and her
jewels were concealed, and threatened with death
if she would not confess, but she was immoveable,
and was ordered to receive the lash. In vain were
the cries of the frantic children who clung around
her, or the supplication and entreaties of the elder
girl ; there was no heart to pity there. The back
was uncovered, the massive hair fell heavily over
one shoulder, and the executioner with a heavy
bamboo cane did his work. Stroke after stroke
descended. The lips moved not : no cry was
uttered : but a cloud passed over the upturned face,
and she sank to the ground motionless : all was
over ! The captive, who had watched that scene
till reason reeled, and the brain was fired, was only
brought to consciousness by finding that the strong

PERILS AND DELIVERANCE. 101

arms «re pinioned, and he sank back in the agony
of despair. That night when all were sleeping
round hun, the young Cathay chief loosened his
onds, and, stealing gently through the dusky
orins, Mr. Kincaid was once more a free man
breathing the free air of heaven. His journey
onward was most perilous * hiding by day, he had
to travel on by night, and when pressed by hunger
waiting at the wells in the early morning, until the’
women came to draw water, he would throw him-
self on their compassion, and was seldom refused
the nourishment which enabled him to pursue his
journey. In this way, after innumerable dangers,
trom which the hand of God alone delivered him
be reached the capital in safety. He found it in con-
tusion and alarm, and threatened with the horrors
of acivii war Prince Tharawaddy had dethroned
the King his brother, and was investing the city.
The missionaries vainly hoped that the new King
might be more favourable to their views ; but in
their first interview, he strictly prohibited the work
m which they were engaged; and, seeing no hope
pursuing it m the present excited state of the
country, they retired for a season to Maulmain.

102

THE MISSION IN ARRACAN.

CHAPTEE Y.

iHmtriui.

“ Tell them that near yon idol dome,
There dwells a lonely man,

AVho bade ye take this message home,
“ Six men for Arracan.” — Tiiurby.

, EFOEE proceeding, we must endea-
vour to take a brief survey of the
Mission in Arracan. This pro-
vince is bounded on the north by

Chittagong, on the east by the

Toma mountains, while on the south and west, it
is washed by the waters of the Bay of Bengal. It
belonged formerly to the Burrnan Empire, but was
ceded to the British Government in 1826.

Air. and Airs. Comstock were the first of the
American Alission who established themselves in
Arracan, at Kyouk Phyoo, a town near the northern
extremity of Eamree Island. This was in the year
1835. Preaching and schools were commenced, and
the people listened with interest and curiosity. In
consequence of the ill-health of some, and the death
of others who joined the mission, it passed through
a series of most trying vicissitudes for the first five

THE MISSION COMMENCED.

103

years, when, in 1840, it was strengthened by the
arrival of Mr. Kincaid and Mr. Abbott from Bur-
mah. They had been compelled to leave their field
of labour there, in consequence of the persecutions
to which their presence subjected the converts, but
they determined nevertheless to keep up communi-
cation with their suffering flocks : Mr. Kincaid with
Ava, and Mr. Abbott with the scattered disciples in
the districts of Bassein and Rangoon.

After visiting the missionaries at Ramree, Mr.
Kincaid went to Akyab. Here, since the year
1826, Mr. Rink of the Serampore Baptist Mission
had been labouring, and both here and at Cruda
little churches had been formed. When however
the stations supported by the Serampore Mission
were made over to the Baptist Missionary Society,
it was resolved that Akyab should be given up to
the American Mission, and Mr. Kincaid took charge
of it on their behalf in 1840. Mr. Abbott at the
same time selected Sandoway as being favourably
placed for opening up communication with the
Karens, who dwelt beyond the mountains of Arra-
can in the neighbouring districts of Burmah Proper.

Ko-thah-byu and his family had accompanied Mr.
Abbott to Sandoway; and it was here, just as he
had commenced to reap the fruit of his few months’
labour in a little village in which he was located,
that he was summoned to his eternal rest. He
had suffered much of late years from rheumatism,

104

DEATH OF KO-THAH-BYU.

and was often unable to walk or to rise ; but a
violent cold settling in inflammation of the lungs,
soon hurried him to the grave. He came to die
near Mr. Abbott, and had “no fears:” “As it
pleases God,” was the frame of his spirit. “ No
mound marks his grave, no storied urn his resting
place; but the eternal mountains are his monu-
ment ; and the Christian villages that clothe their
sides, are his epitaph.” In his beloved work he was
unceasingly active even to the close of life, and
seemed incapable of fatigue. “ It was the death of
Christ as a substitute,” he used to say, with pecu-
liar emphasis, “ that laid the foundation of our
hopes. It is because He stood in our place and
suffered the penalty due to our crimes, that we,
who believe in Him, may now be saved.” This
great truth he used to bring into almost every
sermon ; so that those who were converted through
his instrumentality, had usually a thorough know-
ledge of the doctrine of justification by faith. His
success as an evangelist was most remarkable. “ Per-
haps not one in a thousand from the days of the
Apostles to the present time, of those who may have
devoted their whole lives exclusively to this work,
have been the instrument of converting as many
individuals as this simple-hearted Karen.” But
it may be asked, how was it that a man of such
inferior power should have been such a Boanerges,
as a preacher of the gospel ? His strength was in

ko-thahbyu a man OF PBAYEB. 105

prayer. He was pre-eminently a man of prayer.
“ mjself I am nothing, and can do nothing. In
the name of the Lord, I can do all things.” It was
this feeling of self-distrust, combined with simple
faith in the promise, that drew him to the mercy-
seat, and kept him there. When not employed in
preaching he spent his time almost exclusively in
prayer and reading. “ It was,” says one who knew
him wed, “ his practice, to read and pray aloud,
though in a low tone of voice ; so that I have known
him spend whole days in this way. After evening
worship he would commence again ; and continue
until nine, ten, and even eleven o’clock at night,
when he would retire ; but not to spend the whole
night in sleep. At the time I knew him, he used
seldom to spend a night without praying as many
as three times, or at least as often as he awoke;
and I have heard it said of him that he has occasion-
ally spent whole nights in prayer to God.” Is it
then a matter of wonder that such a man should be
honoured of his God ; that he should have souls
given him for his hire ; that he should preach with
demonstration of the Spirit and with power ?

“ In 1S28 he was the first Karen Christian. In
1840, when he died, there were officially reported
as members of Christian congregations in Pegu,
above one thousand two hundred and seventy indi-
viduals of that oppressed and despised race.”

On arriving at Sandoway Mr. Abbott sent out

106 ME. ABBOTT AT SANDOWAY.

two native assistants to the Karens to tell them
of his arrival, and to invite them to visit him. They
were also commissioned to search for the young
men who had been studying with Mr. Abbott at
Rangoon, and to beg them to come and continue
their studies at Sandoway. The news soon spread
that the teacher had arrived, and was located on
the other side of the mountains, and within their
reach ; and although the passes were guarded by
Burmans, many escaped their watchful vigilance,
and flocked over the mountains, some for books,
some for baptism, and others desiring to remain
and study with their beloved teacher. In this way
many of the converts from Maubee, Pautanau, and
even from the neighbourhood of Rangoon found
access to the missionary, and from them he was
able to gain intelligence of others, and from time
to time to hear of the wonderful progress of the
gospel amongst the people. Many of the assis-
tants believed that at that time there could not
have been less than four thousand Christians in
Burmah Proper ; and although persecutions abound-
ed, grace to endure abounded also, and fines and
imprisonment were, borne meekly and patiently for
the sake of Him who had borne so much for them.

The Burman Magistrates began to find that the
work was beyond their control, and in some in-
stances said, “ Let them worship their God, if they
pay their taxes and obey the laws.” This policy

niMIGEATION OP CHRISTIAN KARENS. 107

was followed to prevent the Karens emigrating in
a body into the British provinces.

In a tour made by Mr. Abbott in January, 1841,
he met large numbers of Karens who had come
from the Burman side of the mountains, who told
him of the sufferings they had endured for reading
the “ white book.” He was surprised at the amount
of knowledge and intelligence which they possessed,
and within a month he baptized fifty-seven persons,
who gave every evidence of true conversion. In the
following year stiff more fruit was found, churches
formed, assistants placed over them, and nearly
300 admitted into the church by baptism. In this
manner Mr. Abbott saw the cause to which he
was devoted, everywhere triumphant, and though
obliged to conduct the mission unassisted and alone,
he beheld over the fields which it occupied a whole
people turning to God. Within the period of five
years three thousand were baptized.

During the cold season of 1842-43, in conse-
quence of a royal order to exterminate the white
people, and the religion of the foreigners, the
persecution of the Karen Christians raged with
unmitigated fury. In their homes and in their
places of worship whole families were seized, and
often cruelly beaten ; while mothers separated from
their children, were driven like sheep to prison,
where they remained until they could satisfy the
rapacity of the Burman officers. Mr. Abbott in

108 KAREN CHRISTIANS PERSECUTED.

writing of them says : “ The noble, fearless testi-
mony which those prisoners bear to the truth,
has given their cause notoriety and character.
The common people throughout the country gene-
rally look upon the new religion with interest at
least, and whisper their sympathies with its suffer-
ing votaries.”

So severe were the trials of this period that
hundreds left the fields they could no longer culti-
vate, and fled across the mountains into Arracan.
Whole villages would follow their pastor, bringing
their buffaloes, and any small articles they could
carry. Their condition was most pitiable, and met
with generous sympathy, not only from the mis-
sionaries, but from the British residents in the
province. Captain Phayre, the Assistant Com-
missioner, supplied them with food, and gave them
one year to repay his loans without interest. And
now, though in part dependent, they were at least
secure, and enjoyed the priceless privilege of “ Free-
dom to worship God.” But their trials had not
ended here. In the hot season which succeeded
their arrival, the cholera laid waste the country,
and so panic-stricken were these suffering people,
that many fled to the mountains, and others to the
jungle, where they perished uncared for, by the
very pestilence they sought to escape.

The anxieties and labours of Mr. Abbott told
heavily upon him. In the summer of 1844, both

109

DEATH OE MBS. ABBOTT.

his children were taken from him, and in the
January following, after a short illness, Mrs. Abbott
followed them to their early grave.

Mrs. Abbott had been unwearied in her efforts
for the salvation of the Burmese, with whose
language she had become well acquainted. Takin°-
her seat in the verandah of her house fronting the
wayside, with a bundle of tracts and Scriptures,
she would read and explain to all who might be
disposed to listen. Occasionally a large group
would sit in silence for hours, and some received
into their hearts that truth which was able to save
their souls. But her work was ended ; the Master’s
call had come ; and Mr. Abbott left alone, shattered
in health and spirits, was compelled to return for a
season to America.

Contemporaneously with this work at Sandoway,
was the labour of Mr. Kincaid, at Akyab. He
found on going there in 1840, the remnant of a
little church, numbering thirteen members, which
had been gathered by Mr. Fink. They had been
so long without any pastoral care, that even the
first principles of the gospel were beginning to
fade from their minds, and to have little influence
over their lives. They were soon, however, gathered
together for instruction and prayer; and the mis-
sionary, ere long, had the joy of finding himself
surrounded with intelligent listeners, some eagerly
inquiring to be more perfectly instructed in the

110

THE KEMMEES.

way of life. Among the number was a man of
superior learning* vvho, not many years before, had
been sent by^ the King of Ava as a Buddhist
missionary to Arracan, to explain the sacred books
to the priests and people. Several persons were at
this time baptized, and trial and persecution fol-
lowed ; but notwithstanding this, the church grew,
and another was planted at Cruda an out-station
five days journey from Akyab.

In the beginning of 1841, Mr. Kincaid was
visited by several people belonging to a tribe called
the Kemmees, a race inhabiting the mountains,
and similar in habits and appearance to the Karens.
One of their chiefs also visited the white teacher.
He was at the head of several subordinate clans,
and was known as the “ mountain chief.” They
listened with but little interest to the teacher’s
words, and left, apparently unaffected by the great
truths they had heard.

Not many months had passed away after this
visit, when Mr. Kincaid was surprised by receiving
a letter signed by “ Chetza, the mountain chief,”
and thirteen other chieftains, stating that they
had considered the new religion, and as their
people were ignorant, they desired that the teacher
would come, that they might “ know the true God,
and be taught the true book.” The letter also
contained the names of two hundred and seventy
children, whom they would place at school, if he

Ill

THE MOUNTAIN CHIEE.

would come to their mountains. So eager was the
desire for instruction that this request was soon
followed by a visit from the chief in person, who,
followed by a large retinue, came to the mission-
house just as Mr. Kincaid and Mr. Stilson were
about starting for their villages.-"'

Great was their joy at finding their request
complied with. They hastened back to prepare,
and when the missionaries reached their mountain
homes, they found, to their surprise, not only a
zayat erected for their accommodation, but many
little articles which the observant eyes of the
people had noticed in the mission house at Akyab,
and which they had procured for the comfort and'
convenience of their welcome guests. The chief
oflered to build a house for the missionaries, if
they would but remain; but this was impossible,
and a few occasional visits were all that could be
accomplished; sickness again interrupted this
interesting work, and Mr. and Mrs. Kincaid were
obliged for a time to visit America, leaving Mr.
Stilson at Akyab.

Dark clouds were beginning to break over the
Arracan mission. Since 1840 Mr. and Mrs. Corn-
stock had been labouring with no common zeal at
ivamree. He was a man of superior education
and of the noblest qualities of character, distin-
guished for his wisdom, earnestness, and zeal.

112

SIX MEN FOE ARBACAN.

Mr. Kincaid took home the Comstocks’ two elder
children, and while staying with them before em-
barking, Mr. Comstock used all his powers to
impress Mr. Kincaid with the importance of urging
upon the church the duty of sending out more
missionaries to Arracan. So deep rooted was this
desire in his heart, that even when parting with
his beloved children, it burst forth in that long
remembered message to the American churches :
“ Remember, brother, six men for Arracan !” It
was on these few words, that the following verses
were written.

He said, — My brother, when yon stand
Beyond the raging deep,

In that delightful, happy land,

Where all our fathers sleep ;

When you shall hear their Sabbath bell
Call out their happy throngs,

And hear the organ’s solemn swell,

And Zion’s sacred songs:

Tell them a herald, far away,

Where midnight broods o’er man,

Bade you this solemn message say,

“ Six men for Arracan.”

While in that happy land of theirs,

They feast on blessings given,

And genial suns and healthful airs,

Come speeding fresh from heaven ;

113

DEATH OF MISSIONARIES.

Tell them, that near yon idol dome,

There dwells a lonely man,

Who bade you take this message home,
Sis men for Arracan.”

Sweet home, -ah, yes ! I know how sweet,
Within my country, thou,

I’ve known what heart-felt pleasures meet,

I ve felt and feel them now.

Well, in those lovely scenes of bliss,

Where childhood’s joys began,

I’d have you, brother, tell them this,

“ Six men for Arracan.”

Oh! when the saint lies down to die,

And friendship round him stands,’

And faith directs his tearless eye,

To fairer, happier lands—

How calm he bids poor earth adieu
With all most dear below!

The Spirit sees sweet home in view,

And plumes her wings to go ;

Stop, dying saint— 0! linger yet,

And cast one thought on man

Be this the last that you forget—

“ Six men for Arracan.”

In the beginning of 1848, Mrs. Comstock fell ,

ZHt0 “ ePi<1';mi0 ‘hen PreTaflin*i ter two
l ttle ones soon sank nnder the same disease, and at

the end of 1814, Comstock himself followed them to

lus great reward. His loss to the mission L

114 POSITION OF T1IE VAKIOUS MISSIONS.

irreparable : bis sound discretion, and deep devo-
tion of spirit being felt throughout ; but “ shall not
the Judge of all the earth do right ?” Thus, one
after another of the missionaries, who for nine
years had been labouring in Arracan, disappeared
from the field, until Mr. and Mrs. Stilson in 1845,
found themselves the solitary workers in that
mission which had so justly created the highest
hopes, and which apparently only needed additional
labourers to ensure for it the noblest results.

"We add now a brief review of the state of the
missions at the other stations about this period.
We find at Maulmain, in 1840, Dr. Judson, Messrs.
Howard, Stevens, Osgood, and Simons, in con-
nection with the Burman department, and Mr.
Vinton with the Karen. The wives of the mission-
aries were more or less actively engaged in the
schools, either for the Karens or Burmans. At
Amherst, Mr. Haswell was still preaching to
Talaings, or Peguans, or translating the New Testa-
ment into their language, while Mrs. Haswell
pursued her work in the schools. Around Maul-
main were several smaller stations for the Karens,
superintended by the missionaries, but primarily
under the charge of native assistants.

At Tavoy, although there was a small Burmau
church, the chief labours of the missionaries were
amongst the Karens. Mr. and Mrs. Wade, and
Mr. and Mrs. Mason, were now the only mission-

POSITION OP THE VARIOUS MISSIONS. 115

aries at this station, the Bennetts having had to
revisit America. The churches at the out-stations
round Tavoy, eight in all, numbered four hundred
and seventy-three members. In connection with
this branch of the mission was the important
station of Mergui, under the care of Mr. Ingalls
and Mr. Brayton, who with their families had been
labouring there since 1839. Here too were out-
stations, and little flocks of Christians gathered
from among the heathen into the fold of God ; and
here, silently, earnestly, faithfully, had the work of
God been carried on.

At the close of 1812 six churches were con-
nected with this station, embracing 190 members.
Mr. Ingalls and Mr. Brayton, besides preaching the
gospel, devoted themselves to improving the special
and domestic condition of the Karens, helping
them to establish themselves in permanent homes,
and thus to break off their wandering habits, which
were so injurious to their civilization and spiritual
improvement. The fact that there were Christian
teachers at Mergui, became known to the Karens in
the j ungles east of Tenasserim, and many of these
came in to see and hear for themselves. Thus the
work of God grew ; a new impulse was given to
the cause of education ; the social position of the
Karens was elevated; and some of them were
appointed to offices of trust.

At Maulmain Dr. Judson still devoted his prin-

116 POSITION OP THE VAEIOTTS MISSIONS.

cipal attention to a careful revision of the Burman
Bible, at the same time preaching to the Burman
church, and superintending the labours of the
native preachers, who were employed among the
Burman population of the town and the neigh-
bouring villages. Mr. Stevens superintended the
theological school, besides being pastor of the
church of Pwo Karens at Dongyan; and Mr.
Howard and Mr. Simons took the English services,
and had charge of the other schools at Maulmain.
This disposition of their labours left none free to
give his undivided attention to preaching the
gospel to the Burmans, and was, we believe, a
subject of regret. The Karen missionaries, on the
contrary, from the peculiar character of the people,
and the circumstances in which they were placed,
were able not only to superintend the schools, and
translate and prepare books, but to give a large
portion of their time and attention to their chosen
work of preaching the gospel. The dry season
of each year was spent in visiting the villages
in the jungle for this special work, while in the
rainy season they resided in town, teaching the
schools, writing for the press, and preaching on
the Sabbath and on other days of the week.
This constant proclamation of the gospel by the
preacher’s own voice, has undoubtedly been the
instrument blessed of Glod above all others to the
conversion of this people : a fact which every

POSITION OF THE VABIOUS MISSIONS. 117

year’s experience more fully illustrates. The uni-
versal cry with them appears to be, “ How beau-
tiful upon the mountains are the feet of him that
bnngeth good tidings, that publisheth peace ; that
bnngeth good tidings of good; that publisheth
salvation.”

118

DB. JUDSON’S LABOURS.

CHAPTEE VI.

€\ n Sntoinw.

“ All flesh must come
To the cold tomb ;

Only the ashes of the just
Smell sweet and blossom in the dust.”

1841 Dr. Judson’s health became
seriously impaired, while that of
Mrs. Judson and the children was
also failing, and a voyage to sea
became imperatively necessary.
They left Maulmain in June and arrived in Calcutta
in the following month; but while waiting for a
vessel to take them to the Isle of France, the
youngest child Henry was suddenly removed from
them, and now sleeps beside Carey, Marshman, and
Ward, in the burying-place at Serampore. The
voyage to the Isle of France recruited their failing
health and spirits, and they returned to Maulmain
in December.

Dr. Judson immediately entered upon a work he
had long been meditating, the preparation of a dic-
tionary in English and Burman, for the purpose of
facilitating the acquisition of both these languages.

119

THE BURMESE DICTIONARY.

In writing of this, he says: “Several years were
spent in translating the Bible, and several more in
revising it, and carrying the last edition through
the press : after which, in May last, I commenced
a dictionary of the language, a work which I had
resolved and re-resolved never to touch. But it is
not in man that walketh to direct his steps. The
Board and my brethren repeatedly urged me to
prepare a dictionary, the one printed in 1826 being
exceedingly imperfect; and as Burmah continued
shut against our labours, and there were several
missionaries in this place, I concluded that I could
not do better than to comply. We are apt to
magnify the importance of any undertaking in
which we are warmly engaged. Perhaps it is from
the influence of that principle, that, notwithstand-
ing my long-cherished aversion to the work, I have
come to think it important ; and that, having seen
the accomplishment of two objects on which I set
my heart, when I first came out to the East,— the
establishment of a church of converted natives and
the translation of the Bible into their language, -I
now beguile my daily toil with the prospect of com-
passing a third which may be compared to a cause-
way, designed to facilitate the transmission of all
knowledge, religious and scientific, from one people
to the other.”

Mrs. Judson’s pen was at this time not idle, but
was also adding to the store of Burman literature,

120

MBS. JPDSON’S WORKS.

notwithstanding the many duties which crowded
round her. With her “ whatsoever her hand found
to do” was done earnestly and with a ready will.
It mattered not whether in the Karen wilderness
surrounded by many a listener, or teaching the
infant at her knee, or bending over her translations,
or whispering those words which were to cheer her
husband’s heart, whether teaching, counselling, or
praying, — all was done as to the Lord, and to the
glory of His great name. Some of the literary
performances of this closing part of her life are
thus briefly mentioned by Dr. Judson : — “Her
translation of the Pilgrim’s Progress, Part I. into
Burmese, is one of the best pieces of composition
which we have yet published : her translation of
Air. Boardman’s ‘ Dying Bather’s Advice,’ has
become one of our standard tracts ; and her Hymns
in Burmese, about twenty in number, are probably
the best in our chapel Hymn-book, a work which
she was appointed by the mission to edit. Besides
these works she published four volumes of Scripture
Questions, which are in constant use in our Sabbath-
schools. It has been remarked that the translation
of the Pilgrim’s Progress into an Eastern tongue,
is ‘ a work worth living for, if it were one’s only
performance.’ It was indeed a laborious •work,
under the circumstances exceedingly laborious ;
and is performed as only one who knew and loved
the language as she did, assisted by her native

MKS. JTJDSON’s CLASSES.

121

genius, could perform it. She also contributed
some valuable articles to the Burmese newspaper ;
and in the absence of Mr. Stevens, its excellent and
able conductor, she was two or three times called
upon to take the editorial charge of it. Her Sab-
bath cards with the breathings of her devotional
and poetic spirit yet warm upon their surface, (her
last dying gift to the Burman church,) are still
circulated from hand to hand : her Scripture Ques-
tions furnish hundreds of bewildered minds with
the clue to many a fountain, flowing over with the
fresh waters of truth and wisdom, and her sweet
hymns are heard wherever the living God is wor-
shipped in Burmah.”

She avoided society, because it interfered with
important pursuits, but she still had warm friends
beyond the pleasant missionary circle. Their sym-
pathy and love were not, however, her sweetest
reward. In April, 1841, she thus writes : — “ The
state of religion is now very interesting in the
Burman church. It would do your heart good
to look in upon our little circle of praying Burman
females ; so humble, so devout, so willing to con-
fess their faults to God and before one another
that I sometimes think Christians in a Christian
land might well copy them. I think they do strive
to walk in the footsteps of our blessed Saviour.
The study of the Scriptures and social prayer seem
to be greatly blessed to their souls. Some of them

122

MRS. JTJDSON’S CLASSES.

have formed themselves into a Bible class, and meet
with me once a week for the purpose of studying
the Scriptures. They are now examining the “ Life
of Christ,” with questions which I prepared on the
work some years ago. I think it does my own soul
good, thus to ponder over the life of our blessed
Lord. This Bible class has increased from about
five to upwards of fifteen within the last month, and
I see no signs of the members diminishing. Some
of them are quite elderly women with grey hair.
You would be pleased to see them with their spec-
tacles on, sitting in a circle, reading the life of our
Lord Jesus Christ, and conversing with each other
respecting their duty. One of them, upwards of
seventy years old, amused me a few days ago, by
saying she was the same age as my little daughter
Abby Ann. I asked her what she meant by that.
She replied that she was converted the year Abby
Ann was born, and it was not till then that she
began to live.”

In one of her last letters she says, “ It is nineteen
years last month since I bade adieu to my native
land ; and I can say, with unfeigned gratitude to
God, that amid all the vicissitudes through which
I have been called to pass, I have never for one
moment regretted that I had entered the mission-
ary field. We are not weary of our work ; it is
in our hearts to live and die among these people.
I feel conscious of being a most unworthy and un-

MBS. JUDSON’S ILLNESS.

123

profitable servant ; and I often wonder that my life
has been spared, while so many, to human view so
much more competent than myBelf, have been cut
down. Even so, Eather, for so it seemeth good in
thy sight.”

The disease, from which she had long suffered,
had at last taken so firm a hold, that they were
compelled to contemplate a voyage to America as
the only hope of prolonging a life inexpressibly
valuable. Followed by many a tearful eye and
prayerful heart, they set sail on the 26th April,
1845, taking the three elder children, while the
three little ones were left behind, the youngest only
three and a half months’ old. “ We left them,” as
Dr. Judson touchingly expressed it, “cast upon
the waters, in the hope of finding them, after many
days.” On arriving at Port Louis, the health of
Mrs. Judson appeared so decidedly to improve, that
Dr. Judson determined to return to Maulmain, and
to leave her and the children to prosecute their
voyage to America alone.

* It was in anticipation of this separation that Mrs.

J udson penned the following lines : the last ever
written by her trembling hand.

“We part on this green islet, love,
Thou for the eastern main,

I for the setting sun, love —

Oh, when to meet again ?

124

THE VOYAGE HOME.

My heart is sad for thee, love,

For lone thy way will be ;

And oft thy tears will fall, love,

For thy children and for me.

The music of thy daughter’s voice
Thou’lt miss for many a year ;

And the merry shout of thine elder boys
Thou’lt list in vain to hear.

When we knelt to see our Henry die
And heard his last faint moan,

Each wiped the tear from other’s eye —
Now, each must weep alone.

My tears fall fast for thee, love,

How can I say, farewell ?

But go ; — thy God be with thee, love,
Thy heart’s deep grief to quell !

Yet my spirit clings to thine, love,

Thy soul remains with me,

And oft we’ll hold communion sweet
O’er the dark and distant sea.

And who can paint our mutual joy
When, all our wanderings o’er,

We both shall clasp our infants three,
At home, on Burmah’s shore.

But higher shall our raptures glow
On yon celestial plain,

When the loved and parted here below,
Meet ne’er to part again.

MRS. JUDSON’s DEATH.

125

Then gird thine armour on, love.

Nor faint thou by the way,

Till Budh shall fall, and Burmah’s sons
Shall own Messiah’s sway.”

The anticipated sacrifice was not permitted. The
revival was deceptive, and together they again set
sail “for the setting sun,” in hope that life would
be granted ; but still strength declined until they
reached St. Helena, when she gently passed away
on the 1st of September, 1815. Dr. Judson says,
* Heaven seems nearer and eternity sweeter, when
I think of her and of other dear friends who have

gone before They had prepared the grave

in a beautiful shady spot contiguous to the grave of
Mrs. Chater, a missionary from Ceylon, who had
died in similar circumstances on her passage home.
There I saw her safely deposited, and blessed God
that her body had attained the repose of the grave,
and her spirit the repose of paradise. .. .For a few
days in the solitude of my cabin, with my poor
children crying round me, I could not help aban-
doning myself to heart-breaking sorrow. But the
promises of the gospel came to my aid, and faith
stretched her view to the bright world of eternal
life, and anticipated a happy meeting with those
beloved beings whose bodies are mouldering at
Amherst and St. Helena.”

Dr. Judson arrived at Boston on the 15th
October, and was received by the whole Christian

126

DE. JUDSON’S RETURN.

church with the expression of the warmest sym-
pathy and attachment ; but he shrunk from
popular applause, and the more his brethren were
disposed to exalt him, the more deeply did he seem
to feel his own deficiency, and the more humble
was his prostration at the foot of the cross. He
still suffered so much from the complaint in his
throat that he was quite unable to address large
audiences, but the impression left upon the minds
of those who did hear him, was that to him, ‘ to live
was Christ, to die was gain.’ It was quite evident
that although interested in all that he saw in his
own country, his heart was in Burmah, and that he
longed to resume his quiet labours there for the
salvation of the heathen. He married Miss Chub-
buck, distinguished for her literary talents, and
sailing from America on the 11th July, 1846, arrived
at Maulmain on the 30th November following.
They were accompanied by several new mission-
aries ; Mr. and Mrs. Harris, who were appointed
to the Karen department of the mission at Maul-
main, and subsequently to Shwaygyeen ; Mr. and
Mrs. Beecher, who were destined for Arracan ; and
Miss Lillybridge who was to be a teacher in the
Burman School at Maulmain. During the absence
of Dr. Judson, many changes had occurred. Mrs.
Helen Mason and Mrs. Ingalls had been removed
by death ; and Mr. Ingalls had gone to Akyab to
fill the vacancy that had been made by the removal

PROGRESS AT AKYAB.

127

of Mr. Stilson to Maulmain. At Akyab Mr. Ingalls
had commenced the work of preaching. His house
was thronged by visitors from morning till night.
Some came expressly to hear the gospel, some to
dispute and oppose. A chapel was built close upon
the public streets, and the word, notwithstanding
the hardness of the hearts of the people, took effect.
"Within two months, fifteen converts were bap-
tized at Akyab, among whom were five Kemmees,
the first-fruits among that people. The principal
employment of Mr. Ingalls and his assistants was
“ preaching the word,” and after a residence of
fourteen years in Burmah, Mr. Ingalls reported
he had never seen the prospect so encouraging
He says :

“ Tlie work is g°ing on among the Kemmees,
and souls are being converted. I have twenty here
in a day school. The Kemmee chief, with manv of
his tribe, dressed in their rude clothes, came with a
long petition, saying, ‘ Come and preach to us, and
tell us of Him who came to save us.’ Glory be to
God, even the Arracanese, these hard people, are
seeking the way to heaven. I preach until my
lungs are almost worn out. Karens have come to
my school from Sandoway, as their teacher (Mr.
Abbott) has gone to America. Cholera has now
come, and our Christians are being called home.
Several have died. One poor man, as his limbs
became cold in death, reached me his only rupee,

128

RANGOON.

and said, ‘ Teacher, put this in for the building of

our chapel.’ And then he closed his eyes

Baptized some to-day and buried some. I have
no fears for those in the grave, but I have
anxieties for the others, for their temptations are
great in this place.” Early in the year 1850, Mr.
Ingalls had to abandon this interesting work for a
season, and to return to America.

On Dr. Judson’s return to Maulmain, he found
all the departments of labour there well supplied.
In Bangoon there was not a single missionary, nor
in all Burmah proper, and he therefore determined,
if possible, to find an entrance and shelter there
for himself and his family, and once more to attempt
to gather the little flock together. A large dilapi-
dated house in a street of Mussalmans was at last
obtained, his family were around him, and the
dictionary re-commenced. At their first com-
munion, ten Burmans, one Karen, and two foreign-
ers were present. In writing home at this time,
Dr. Judson says : “ I have just returned from
baptizing a Burman convert, in the same tank of
water where I baptized the first Burman convert
Moung Nau, twenty-eight years ago. The present
administration of Government, though rather more
friendly to foreigners, is more rigidly intolerant
than that of the late King Tharawaddy ; any
known attempt at proselyting would be instantly
amenable at the criminal tribunal, and would pro-

RANGOON.

129

bably be punished by the imprisonment or death
of the proselyte, and the banishment of the
missionary. The Governor of this place has re-
ceived me favourably, not as a missionary, though
he well knows, from old acquaintance, that that is
my character, but as a minister of a foreign re-
ligion, ministering to foreigners resident in that
place, and a dictionary-maker, ‘ labouring to pro-
mote the welfare of both counti'ies.’ Our mis-
sionary efforts, therefore, being conducted in
private, must necessarily be very limited. It is,
however, a precious privilege to be allowed to wel-
come into a private room a small company, perhaps
two or three individuals only, and pour the light of
truth into their immortal soul ; souls that, but for
the efficacy of that light, would be covered with
the gloom of darkness, darkness to be felt to all
eternity.”

Things were thus going on when Dr. Judson
learned that a private order had been issued to
watch the missionary’s house, and apprehend any
who might be liable to the charge of favouring
“ Jesus Christ’s religion.” This of course put a
stop to any further effort, and Dr. Judson deter-
mined once more to visit Ava to solicit toleration
from the Government. But funds were wanting
from the mission treasury, and the object had to be
abandoned : he returned with his family to Maul-
mam, and employed himself without intermission

130

LAST ILLNESS OE DR. JDDSON.

upon the Burmese dictionary until the month of
November, 184*9. He was then seized with a
violent cold, followed by an attack of fever of a
much more serious character than any from which
he had before suffered. A trip down the coast
afforded partial relief ; but he was again pros-
trated, and it was evident that his life was drawing
to a close. We cannot forbear giving a few ex-
tracts from Mrs. Judson’ s account of his last days;
but we earnestly recommend Dr. Way land’s Me-
moir of Dr. Judson, to the careful perusal of all
those who have not yet read it. Mrs. Judson
remarks, “ Being accustomed to regard all the
events of this life, however minute or painful, as
ordered in wisdom, and tending to one great
and glorious end, he lived in almost constant
obedience to the apostolic injunction, * Bejoice
evermore ! ’ He often told me, that although he
had endured much personal suffering, and passed
through many fearful trials in the course of his
eventful life, a kind providence had also hedged
him round with precious and peculiar blessings, so
that his joys had far out-numbered his sorrows.

As his health declined, his mental exercises

at first seemed deepened ; and he gave still larger
portions of his time to prayer, conversing with the
utmost freedom on his daily progress, and the 1
extent of his self-conquest. Just before our trip
to Mergui he looked up with sudden animation,

LAST ILLNESS OE DE. JUDSON.

131

and said to me earnestly, ‘I have gained the
victory at last. I love every one of Christ’s re-
deemed, as I believe He would have me love them,
in the same manner, though not probably to the
same degree as we shall love one another in heaven ;
and gladly would I prefer the meanest of his
creatures, who bears his name before myself.’ This
he said, in allusion to the text ‘ in honour pre-
ferring one another,’ on which he had frequently

dwelt with great emphasis From this time

no other word would so well express his state of
feeling as that one of his own choosing — peace.
He had no particular exercises afterwards, but
remained calm and serene, speaking of himself
daily as a great sinner, who had been overwhelmed
with benefits, and declaring that he had never, in
all his life before, had such delightful views of the
unfathomable love and infinite condescension of the
Saviour as were now daily opening before him.

‘ 0h> the love of Christ ! the love of Christ !’ he
would suddenly exclaim, while his eye kindled, and
the tears chased each other down his cheeks, ‘ we
cannot understand it now— but what a beautiful
study for eternity !’ ”

After their return from Mergui, sea air and sea-
bathing were recommended, and they went for a
month to Amherst, but he rapidly declined, and
on returning to Maulmain a sea voyage was ordered
as the only hope of recovery. Mrs. Judson, who

132

LAST ILLNESS OF DU. JUDSON.

was not in a state to accompany him, was anxious
to ascertain before he left her, his own opinion with
regard to his state. She says : “ I could not bear
him to go away without knowing how doubtful it
was whether our next meeting would not be in
eternity.” The question was suggested: Is it your
wish to recover ? “ If it should be the will of God,
yes. I should like to complete the dictionary on
which I have bestowed so much labour, now that it
is so nearly done ; for though it has not been a
work that pleased my taste, or quite satisfied my
feelings, I have never underrated its importance.
Then after that, come all the plans we have formed.
Oh, I feel as if I were only just beginning to be
prepared for usefulness.”

“ It is the opinion of most of the mission,”
Mrs. Judson remarked, “ that you will not recover.”
“ I know it is,” he replied ; “ and I suppose they
think me an old man, and imagine it is nothing
for one like me to resign a life so full of trials.
But I am not old, at least in that sense ; you
know I am not. Oh, no man ever left this world
with more inviting prospects, with brighter hopes,
with warmer feelings.” His face was per-

fectly calm, even while the tears broke away from
the closed lids and rolled one after another down
to the pillow. To some suggestions which his
wife ventured to make, he replied, “ It is not that,
I know all that, and feel it in my inmost heart.

LAST ILLNESS OF DR. JUDSON. 133

Lying here on my bed when I could not talk, I
had such views of the loving condescension of
Christ, and the glories of heaven, as I believe are
seldom granted to mortal man. It is not that I
shrink from death, that I wish to live, neither is it
because the ties that bind me here, though some of
them are very sweet, bear any comparison with the
drawings I at times feel towards heaven ; but a few
years would not be missed from my eternity of
bliss, and I can well afford to spare them, both for
your sake, and for the sake of the poor Burmans.

I am not tired of my work, neither am I tired of the
world ; yet when Christ calls me home, I shall go
with the gladness of a boy bounding away from his
scnool. Perhaps I feel something like the young
bride when she contemplates resigning the present
associations of her childhood for a yet dearer home,
though only a very little like her, for there is no
doubt resting on my future .” “ Then death would

not take you by surprise, if it should come even
before you get on board ship?” “ Oh no,” he
said, ‘ death will never take me by surprise, do
not be afraid of that : I feel so strong in Christ.
He has not led me so tenderly thus far, to forsake
me at the very gate of heaven. No, no ; I am
willing to live a few years longer, if it should
be so ordered ; and if otherwise, I am willing and
glad to die now. I leave myself entirely in the

134

HIS DEATH.

hands of God, to be disposed of according to His
holy will.”

And now came the final parting. He was carried
to the ship, and left in charge of Mr. Ranney and
one of the Burman converts, who were to accom-
pany him ; and little more than a week after he
embarked, on the 12th April, 1849, he slept in
Jesus.

During the last hour Mr. Ranney bent over
him, and held his hand, while poor Panapah stood
at a little distance weeping. The table had been
spread in the cuddy as usual, and the officers did
not know what was passing in the cabin, till sum-
moned to dinner. Then they gathered about the
door, and watched the closing scene with solemn
reverence. How, thanks to a merciful God: his
pains had left him ; not a momentary spasm dis-
turbed his placid face, nor did the contraction of a
muscle denote the least degree of suffering; the
agony of death was past, and his wearied spirit was
turning to its rest in the bosom of the Saviour.
From time to time he pressed the hand in which
his own was resting, his clasp losing in force at
each successive pressure ; while his shortened
breath — though there was no struggle, no gasping,
as if it went and came with difficulty — gradually
grew softer and fainter, until it died upon the air,
and he was gone. Mr. Ranney closed his eyes,
and composed the passive limbs ; the ship’s officers

135

DB. JTJDSOk’s CHAEACTEE.

stole softly from the door, and the neglected meal
was left upon the board untasted.

They lowered him to his ocean grave. And
there they left him in his unquiet sepulchre :
hut it matters not, tor while the unconscious clay
is “ drifting on the shifting currents of the restless
main,” “ nothing can disturb the hallowed rest of
the immortal spirit. Neither could he have a more
fitting monument than the blue waves which visit
every coast ; for his warm sympathies went forth
to the ends of the earth, and included the whole
family of man.”

Thus lived and died the “ apostle of Burmah.”
“ He mastered its language,” said Dr. Mackay,
one of the Calcutta missionaries who specially
revered him, “ he made it his own and smoothed its
difficulties for his successors. He translated into
the language of the people the whole word of God,
with such skill, patience, and judgment, that his
version bids fair, in the opinion of competent
judges, to be the standard Bible of Burmah. He
made the first Burman converts, and gathered
together the first Burman congregation of Chris-
tians ; and, with full assurance that the good seed
had taken root, and would spring up vigorously
m the land of his adoption, he died ‘ in his harness,’
young in spirit, but ripe in years and honours’.
He stood out as the most remarkable man in the
modern era of missions. Tried by every vicissitude

136 dr. judson’s character.

of humanity, he came forth like pure gold : chained
in a dungeon, and face to face with the executioner,
or swimming on the topmost wave of popularity,
the idol of all that was holy and good in his native
land ; in the extremes of household happiness, and
household bereavements ; driven again and again,
as it seemed for ever, from the mission field, or
rejoicing over his little flock and his completed
Bible; in the pulpit, on the platform, or in cheer-
ful social intercourse, Adoniram J udson was always
true to his own high nature, combining the warm
affections of a man, with the strength, simplicity,
and directness of an apostle of the living G-od.”
His uncompleted work of the dictionary was taken
up by Mr. Stevens of the Maulmain mission, who,
with great patience and perseverance, brought it to
a conclusion in 1852, and thus completed a work
which will be of lasting value to every student of
Burmese.

NATIVE PASTOES NOMINATED.

137

CHAPTER VII.

Maim ns.

“ He gave some Evangelists.” — Eph. iv. 2.

T will be well for us now to take
a glance at the various mission
stations, in order to trace the pro-
gress that, under the divine bless-
ing, was being made in one of the
most interesting departments of labour. In all was
felt the increasing value of the Native Assistants
and pastors. Some are mentioned in reports from
different quarters in terms of the highest commen-
dation.

The nomination of pastors to the office was gene-
rally effected in the following manner. A number
of baptized Christians, living in the same village
or vicinity, would select from among their own
number a man to conduct public worship and
discharge pastoral duties, and call him “ teacher.”
Almost invariably he proved to be the best adapted
for the work, by age, intelligence, and piety.

138

THE PASTOR, WAH DEE.

Without further formalities, this hand of Christians
was called a church, and the man their pastor. The
pastor generally pursued a course of study with the
missionaries, during which period his character and
qualifications became known ; and if approved, he
would be appointed an assistant. The standard of
moral purity among the Christians is very high, and
in two instances, individuals have been cut off from
communion and fellowship, by the unanimous vote
of the native assistants themselves. The readiness
with which ministerial support has been supplied
by the native churches is most encouraging, as also
the manner in which the pastoral relationship has
been in general sustained.

Writing from Sandoway in 1851, Mr. Beecher
says of the “ Great Plains “ This church has
been greatly afflicted in the sudden death of its
pastor, Wah Dee, while on a preaching tour in
Burmah. His memory was held in most affectionate
remembrance. Wah Dee, though dead, ‘ has become
a sweet smelling savour,’ was the remark of the
aged headman of the village. A great improvement
had been made during the past three years in his
village. The houses arranged in rows and built
with care, — the ground underand around, free from
rubbish and often swept, — the little plots of
vegetables well cultivated and fruitful, —the thriving
nurseries, the streets wide and straight and mostly
bordered with fruit trees and flowers, whose fra-

TILLAGE OF THAT EAU.

139

grance filled the air, all done by Wah Dee, all
planned and directed by Wall Dee, altogether
formed a spot lovely and pleasant. The outward
condition of the people was a fair representation
of their spiritual state. Their many and severe
afflictions, (for many have befallen them,) have
been sanctified to their growth in grace ; and a
degree of intelligence and spirituality are exhibited
which far exceeded expectation. Arrangements
are made to supply the place of the pastor by his
son, a youth of great promise, the headman mean-
while continuing to aid in conducting worship and
watching over the members.”

Again, writing of Thay Rau, he says: “ The
people ot this village have exhibited much of
Christian enterprize in building it, and are ad-
vancing in civilization as well a3 Christianity.
Four years previously, the place was a dense
wilderness, but the rice field has appeared instead
of the jungle ; and where, a few years since, roamed
herds of the wild elephant, Christians now walk
in company to the house ot Glod. The prosperous
appearance of the people is here also attributable
in a marked degree to pastoral influence. No
native preacher has a greater or better influence
abroad, and none is more beloved and respected at
home. As we passed by or entered his room from
day to day, and saw Tway Poh, — the Rev. Tway
Poh we should say, for no minister was ever more

140

NATIVE LABOURS.

worthy of the title than he, sitting by his table,
reading and studying, or conversing with those who
sought his advice, we often wished that our brethren
and sisters who feel such an interest in this people,
could experience the delight that we did, as the
expression came involuntarily to our lips, How
much like a pastor in his study at home ! Let the
prayers of Christians ascend to the great Head of
the church, that He will raise up from among this
people many such pastors as Tway Poh.”

In the early part of 1851, Mr. YanMeter gave
a most interesting account of one of the annual
associations, or meetings of the churches in the
jungles at Thay Bau. Mr. and Mrs. Beecher had
started in another boat to accompany him, but a
violent storm prevented their accomplishing their
object. Mr. YanMeter mentions the order and
solemnity which pervaded the meeting, and the
feeling of extraordinary interest with which he
listened to the preaching from day to day of the
native pastors.

The details of their missionary labours and the*
blessing which had followed, were very striking.
Tha Bwa had been the means of the conversion of
a whole village, which at once asked for a teacher,
and promised to build him a house to live in. On
hearing this, one of the young men who had just
commenced preaching, begged and obtained per-
mission to go and labour among the people. The

NATIVE LABOURS.

141

interest excited by these services was deep and
solemn, there was no restlessness, and during the
closing prayer, there was such a marked silence,
that it was evident all hearts were engaged. Just
as Mr. YanMeter was preparing to depart, a note
was received from the Commissioner, informing
them of warlike preparation in Burmah. There was
universal alarm among the Karens, and before mid-
night the whole company were prepared to separate.
It was a solemn parting. Would they ever meet
again on earth ? Would they ever reach their
homes at all ? These were thoughts which the cir-
cumstances too readily suggested, but the eye of
faith could look beyond the present time, and pierce
the clouds which for a moment hid the bright future
from their sight.

In this year we have a very interesting account
of the conversion and baptism of the first of the
Khyen tribe. Mr. Knapp, who was now labouring
amongst the Kemmees, mentions a visit from a
Khyen woman, who having been long a slave in
"Burmah, had at length obtained her liberty, and
had made the home of her old age among the Kem-
mees. The Burman disciples had taken great pains
in explaining to her the way of life by Jesus Christ,
and she proved her sincerity by her earnest desire
“to put her sins all away, and to be Jesus Christ’s
disciple.” When she came to Mr. Knapp she could
scarcely speak from emotion, the tears trickled down

142

THE FIRST KHYEN CONVERT.

her aged face, “I am in a dark wild land,” she said,
“ but I don’t want to live so. I want light. I
want to put my trust in Jesus, and to be his dis-
ciple. I want to be baptized.” Mr. Knapp writes,
“ On Sunday morning I had the privilege of bap-
tizing the Khyen woman ; she gave such evidence
of faith and repentance, as satisfied all the Burrnan
disciples who were with me ; indeed all the evidence
that could be hoped for. She calmly trusts in
Christ, and now rejoices in hope of the glory of
God.”

How marked are the dealings of providence in
this woman’s history ! Brought up a wild Khyen,
carried by a band of robbers into slavery, by which
means she became familiar with the Burrnan lan-
guage, liberated by some means and brought among
this Kemmee people, she now hears, in the Burrnan
tongue, the glad tidings of salvation, believes, and
is saved ! Thus, ‘ the wrath of man shall praise
Him.’ After her baptism she was constantly at
the meetings and engaged in prayer of her own
accord ; was anxious to learu how to count the days
that she might keep the Sabbath holy, and seemed
very desirous to lead others, especially women, to
Christ ; and said she wished she could live within
one hour or one day of the teacher, that she could
hear more of the gospel, for it made her heart
glad. May the great Shepherd keep her !

THE PASTORS IN TAVOT.

143

Not less interesting was the work that went on
at this period in Tavoy and Mergui. The native
assistants and pastors laboured with earnestness
and devotion of spirit, and were taught to endure
hardness as good soldiers of Christ. One, in writ-
ing to his brethren to encourage and stimulate their
zeal, says :

“ When we travel among the unconverted, some-
times we are starved, and sometimes we are sick,
and then our hearts are troubled. Why is it so ?
Because we lack love. Brethren! We ought to
think of the work of the Lord Jesus, who possessed
love. How did he show his love, the greatest pos-
sible exhibition of love ? By his sufferings. Now
he hungered forty days, and anon he suffered pain
till the perspiration rolled from him like drops of
blood, and in his final exhibition of love he suffered
death. All his sufferings were for our sins. Our
Lord’s love extended to the sacrifice of his life.
Now we ought to contemplate these things mi-
nutely, definitely, and tread in his footsteps all our
lives. We should consider that he loved us unto
death, and thus be led to love each other. We
ought, each and every one of us, to arm ourselves
in the Lord with the doing of his work and prayer.
The Holy Scriptures say, ‘ The righteous man’s
supplication from the heart overcometh much.’ Now
we must go among the heathen, and as the disciples
prayed and exhorted on the day of Pentecost, and

144

TAVOY ASSOCIATION.

tbe Holy Spirit was poured out, converting three
thousand persons, so let us call out aloud and in
earnest, like the apostles of old, that the people
may become Christians.”

Mr. Thomas, who with his wife had not long
arrived in the country, gives a vivid description of
his first impressions, on visiting the jungle. “ The
tour has been most refreshing to our souls. Dur-
ing the seven months since we arrived in Tavoy,
we had been cooped up in this city, where the mul-
titudes seem as mad upon their idols as if no mis-
sionary had ever visited these shores. But in visit-
ing the jungles, we passed from the sight of idols
and the tumult of their worshippers into quiet Chris-
tian villages : where, instead of gorgeous kvoungs,
we found modest Christian chapels, in which, in-
stead of idols and altars strewn with tinsel offer-
ings or smoking with incense, are roughly-wrought
tables bearing the Holy Bible and hymn book. In-
stead of being tormented by the dismal sound of
instruments in honor of Gaudama, we joined a
happy people in their songs of praise to Christ. I
do bless God that I have witnessed the fulfilment
of this his gracious promise, ‘ The wilderness and
solitary place shall be glad for them, and the desert
shall rejoice and blossom as the rose.’ The most
interesting feature of our tour was the Associ-
ation of the churches of the Tavoy and Mergui
provinces, at Ongpong. There the native Chris-

KULES OF CONDUCT.

145

tians met, mingled their greetings and songs of
praise, and joined in spirited discussions on sub-
jects most intimately connected with the interests
of the Redeemer's kingdom in these provinces. In
all their exercises nothing but a spirit of love and
harmony was manifest. What hath God wrought !”

At this Association the following resolutions
were submitted by the Karen Christians for their
mutual adoption. They were believed to have ori-
ginated with the natives themselves, and what is
here given is a literal translation. Another resolu-
tion pledges Christian parents to discourage the
marriage of their children before they arrive at ma-
ture age. The contrary practice which did prevail,
was most injurious.

“ ‘ 1. We will avoid that superstitious forsaking
of property [such as quitting a house because a
person has died in it, and a thousand things of that
kind,] which was practised by our ancestors, but is
contrary to the Scriptures.

“‘2. We will avoid all vain oaths, particularly
such as refer to the name of God.

“‘3. We will avoid all attempts to frighten our
children into obedience by telling them what is not
true [as, that some fearful thing will happen to
them, a tiger will bite them, &c.] ; also, we will
endeavour to avoid all kinds of deception, and lying
words.

“‘4. We will avoid all kinds of vain and fool-

146

BTJLES FOE WORSHIP.

ish songs, such as the heathen use, to excite their
passions.

“‘5. We will avoid all kinds of personal con-
tests, as wrestling, betting, &c.

“ * 6. We will avoid all charms and amulets and
all those supposed medicines which the heathen re-
gard as securities against superstitious ills ; tattoo-
ing, &c.

“ * Avoiding all these, we will endeavour strictly
to obey the commandments and doctrines of the
Holy Scriptures. And every custom or practice
which we find contrary to the Holy Scriptures,
whatever it may be, we will be contrary unto it,
and carefully avoid it. Whatever cannot be found
in the Holy Scriptures shall not be reduced to prac-
tice.’

“ In regard to public worship ;

“ ‘ 1. When we assemble for worship in the
sanctuary, we will sit down in silence and wait for
the communication of the word of God from the
teacher.

“ ‘ 2. When the gong sounds to indicate the
hour of worship, we will immediately drop all work
or employment, and repair at once to the sanctuary
or the house of prayer.

“ ‘ 3. All kinds of worldly talk, as of buying and
selling, seeking food, &c., we will avoid on the Sab-
bath in our meetings for the worship of God.

PERSECUTION IN PEGU.

147

“ 1 All these obligations we will be careful to ob-
serve as long as we live. We are, according to the
Scriptures, children of the light, and we will walk
in the light. We will faithfully watch, as the Scrip-
tures have taught us. Everything which tends to
debase us, everything which is unholy, everything
which will grieve or hinder the Holy Spirit, every-
thing which brings darkness upon the kingdom of
God, we will avoid. We will never permit any of
these to enter our practice.’”

The preceding sketches present a view of the
mission as it appeared just before the outbreak of
hostilities in Pegu. At that time a fiery trial fell
upon the infant churches of that province. The
Christian Karens were known to bear no allegiance
to Burmese rule, and were held responsible for the
war. In many parts ruinous taxes were levied upon
them, their worship was forbidden, and their cha-
pels were destroyed. Many were imprisoned as
hostages for peace, with the threat that on the first
invasion by the English, they should all be put to
death. The appearance of the English happily
caused so dire a panic, that the prisoners escaped
without harm, but after a little space the courage
of their oppressors revived. Burman troops and
hordes of lawless robbers, ravaged the country,
burning and pillaging in all directions, and tortur-
ing and killing the defenceless villagers. Goaded
by suffering to an unwonted degree of courage, the

148

DISORDERS IN PEGU.

Karens prepared to repel force by force. They
were disarmed by the Burmans at the commence-
ment of hostilities, but they took the field with
what weapons they could procure, obtained further
supplies from the English, and acted with bravery
and effect. In several skirmishes they defeated
their enemieswith inconsiderable loss to themselves;
in some others they were less successful.

The occupation of Pegu by the English interposed
only a partial check upon the ruinous disorder.
The delay incident to military operations in such a
country, gave time for fresh outbreaks of violence
and rapine, some details of which are too terrible to
relate, but the final expulsion of the Burmese force
terminated this state of anarchy, and at last gave
quiet to the land. Immediately on the establish-
ment of the English at Bassein, the peculiar claims
of the Karens to protection were regarded by the
Commander. One of their own head men, known
as the “Young Chief,” was made their Chief Ma-
gistrate. A pious officer obtained from Maulmain
a box of books to distribute among them ; and Mr.
Abbott, who had now returned from America, and
Mr. VanMeter, embracing the earliest opportunity
to visit them, arrived at Bassein on 12th July, 1852.
They were received with demonstrations of joy by
the Karens, and the news of their arrival brought
numbers from all parts to see their teachers, many
to see them for the first time. Soon after they

THE MARTYE THAGUA.

149

landed, they had an interview with a company of
native preachers, who gave a minute account of
their sufferings and necessities. The following
account of the martyrdom, during the war, of one
of their pastors, written in Burmese by a Burmese
doctor, an eye-witness and a heathen, is most affect-
ing.

“ Thagua, pastor of the White Book people in
the vicinity of Bassein, was taken by the Burman
Magistrate, on the accusation of having called in
the English to take their country. They seized
him and his son and struck him thirty lashes on
his way to prison. The son they struck twenty-
five lashes. A nephew also was beaten. They
took him to the Governor and paid 30 Bs. to the
ruler. Now these Burmans were agreed in killing
all the disciples, but waited a little to get money.
They said to the Governor, These white book men
will come and kill you as they did the chiefs in
Bangoon. The Governor then said, ‘Seize them!’
So they seized the pastor and forty of his people,
and hooked them together with iron hooks. Then
they liberated the old men, and told them to go and
get 130 Bs. and they should be free again. The
elders did so, and paid the 130 Bs., but the Burman
Kala did not free them, but hooked them again.
The next day he dragged out Thagua the pastor,
and struck him twice, then pressed him between
bamboos, then tied him by the neck to a mango

150

THE MARTYR THAGUA.

tree, his hands tied behind to the trunk of the tree.
Thagua cried out, ‘ My lord, my lord, do you kill
me ?’ Kala answered : ‘ Give me 170 Ks. and you
shall be free.’

“ Thagua replied : ‘ I have no silver, my lord.’

“ The Magistrate answered: ‘The disciples give
you 100 Ks. per year.’

“ ‘ No, my lord. They never gave me so much.’
“ Then said Kala to the disciples : ‘ Give his
ransom, and take your leader, and all shall be
peace. If not, we will slaughter him.’

“ The disciples said : * My lord, if his life may
be spared we will give the money.’ The 170 Ks.
were given, but still they did not free him. Then
Kala led them all back to the village of Pataw,
and gave the pastor into the hands of the Judge.
The Judge reviled him saying:

“ ‘ If your God is Almighty bid him take you
out of these hooks.’

“ Thagua replied : ‘ If the Eternal God does not
now save me from your hands, he will save me
eternally in the world to come.’ The Judge asked,
‘ How do you know that V

“ Thagua replied : ' God’s Holy Book tells me so,
and it is true.’

“ The Judge replied : “ Yes, you teach the people
this boob, and because you are talented and cunning
the white men come and take our country.’

“ Then the Judge himself fell upon him, mad

THE MARTYR THAGUA.

151

with rage, and beat him with the elbow severely,
then hooked him with five pairs of hooks, and
ordered him back to prison.

“ Three days after, the Judge again dragged up
Thagua and said : ‘ Your God you say can save you.
Read his book before me now.’

“ Thagua replied : “ Though I read you will not
believe, but persecute me still. But the Eternal
God, my Judge and your Judge, the Lord Jesus
Christ, he will save me.’

“ ‘ Command Him then to save you from my
hands now !’ said the Burman.

“ The chief Judge then beat him with a cudgel
as large as his wrist thirty blows, then ordered him
back to prison with very little rice. Two days
after Kala went to this J udge, and Thagua asked
him, ‘ My lord, what do you ?’

“ ‘ Kill you every one,’ he replied, and kicked
him as a horse kicks.

“Then said Thagua: £ We cannot live,’ and
dropped his head.

“ The said Kala to the Judge :

“ ‘ Kill these men, and I will give you a viss of
silver.’

“ * If I kill them I cannot endure the punish-
ment, (as the consequence,)’ said the Judge, but
took the silver.

“ A day or two after, Kala went and gave him
fifty rupees more, but the Judge said: ‘If you

152

THE XIABTYR THAGTTA.

will marry your daughter to my son I will kill
them.

“ Then Kala replied: ‘Brother, I will marry
them.’

“ Then the Judge said: ‘ If I do not destroy
them the white people will come and take our lands
and kill us every one.’ Then he scourged pastor
Thagua three times.

“ Thagua said : ‘ If because I worship God you
torture me, kill me at once I entreat you.’

“ They then took him, struck him sixty times,
fastened him to a cross, shot him, embowelled him,
and cut him in three pieces.”

But besides these atrocities, they had to tell of
the ravages of cholera, by which many had been
swept away, of whom five were preachers. One of
these was Myat Kyau, the first Karen ordained to
the ministry, who had been deputed at a time
when no European missionary could enter the
country to organize the disciples in Burmah proper
into churches, and baptized in his first tour fifty
persons ; the number that afterwards received
the rite at his hands appears to have been little
short of one thousand.

Some Burman kyoungs at Bassein having been
fitted up for a chapel, a school and a mission house,
the missionaries were literally thronged with
visitors for several weeks. There was no lack of

PEOGBESS AT BASSEIN.

153

persons anxious to become pupils in the schools ;
the difficulty was to select from the mass the
limited number it was practicable to receive. The
companies that came daily were of all classes,
Sgaus and Pwos, heathen and Christian, members
of churches, and disciples who had embraced the
truth but had never been baptized, because no
ordained minister, foreign or native, had visited
them. All equally regarded the foreign teachers as
their friends ; the heathen, on being questioned,
declared that they had continued such only because
they had no teacher. Thus there "was no want of
work to be done, and that of the most delightful
kind, teaching those who were thirsting for instruc-
tion in the truths and duties of Christianity.

The prostration of Mr. Abbott’s health in Sep-
tember which enforced his removal, together with
the tumultuous state of the country, demanded the
■dismissal of the school. The Karens took leave of
their beloved teacher with inexpressible grief, “ sor-
rowing most of all for the foreboding that they
should see his face no more.” Mr. YanMeter was
left alone for some time, when Mr. Beecher joined
him. The succeeding months were months of
terror to the people, and of anxiety and unremitting
labour to the missionaries. But with the return
of peace came the returning prospect of engaging
anew in the quiet exercise of their duties.

In 1852, we find mention of the death at Maul-

154

THE HISTOBY OF MYAT KYATT.

main of the Burman convert Myat Kyat:,* the
first Taking preacher of the gospel. He came to
the grave at the advanced age of seventy-six, full
of years and of grace, after a long and stedfast
course of usefulness. By birth he was a Buddhist,
and connected with persons of rank and influence
amongst his countrymen, his brother being the Go-
vernor of Shwaygyeen under the Burman Govern-
ment, and himself the Collector of taxes among
the Karens of the Shwaygyeen districts.

Being a man of superior intellect and education,
and having a very thoughtful and inquiring mind,
he searched deeply into the ckims of Buddhism,
and came to the conviction that the religion of his
fathers was a baseless fabric. There can be little
doubt that his intercourse with the Karens had
made him acquainted with their traditions of an
Eternal God, the Creator of all things, not liable
to change, decay, death or annihilation, and pro-
bably these wonderful traditions had shaken his
false confidences, and raised the spirit of inquiry in
his mind. From that time he began his search
after truth, but it was many a weary year before
the true light shone upon his path. He, at this
time, became acquainted with a Brahmin ascetic,
and, being struck with his supposed sanctity and
devotion, became his disciple and follower, and for
two or three years, practised various austerities,
* Mentioned in Mrs. Wade’s letter, p. 43.

THE HISTORT OF MYAT KYAU. 155

As the real character of the Gooroo developed be-
fore him, and he became convinced that his teacher
was but a polluted and sinful man like himself, he
fled from him in disgust and disappointment, and
returned to his family and friends. But his spirit
was not at rest. Like Noah’s dove he could find
no place for the sole of his foot. “ There must be
a revealed religion,” he said ; “ O that I knew
where I might find it,” was the language of his
heart.

In this state of mind he entered a Muhammedan
mosque, and heard of “ one God and Muhammad
his prophet.” The idea of one eternal, unchange-
able, omniscient Being, the Creator of all things,
struck his mind. It was a ray of light shining in
through the dark clouds of heathenism which sur-
rounded him. The same idea he had conceived
from the traditions of the Karens, but they had no
sacred writings, they could give no account of this
great Being, and no instruction as to the worship
he expected from his creatures. It was with intense
interest that he listened to the Koran, expecting
to find in it some revelation of the way in which
he might obtain divine light and favour, but he
was disappointed, it was not there, and the only
spark of light which was reflected from the Koran
was this : ‘ There is one God.’ He returned from
the mosque dissatisfied, but determined to follow
on to know the Lord, whose goings forth had been

156

THE HISTOKY OF MYAT KYAU.

prepared as the morning. He was leading his ser-
vant by a way he knew not to the true refuge of
his soul.

He was next attracted by a Eoman Catholic
chapel and attended the services. There for the
first time he heard the name of Christ as the
Saviour of men, but was also directed to pray to the
Virgin Mary and to worship her as the mother of
God, and to seek the intercession of Peter and an
endless succession of saints. This appeared to him
to be but another form of heathenism. The wor-
ship of the Virgin was particularly offensive, and
he said, “ If I must worship a human being as God,
I would rather worship Gaudama, a man, than this
woman. And as for Eoman images, I cannot see
that they have any more claim to divine honours
than Burman images.”

A long period of darkness and distress succeeded,
and Myat Kyau almost despaired of ever finding
that divine knowledge which he so earnestly sought.
In 1824-7 he and his family came to Maulmain
in consequence of the war, and it was from similar
causes that Dr. Judson and Mr. Wade came there
also. Myat Kyau and his brother the late Gover-
nor of Shwaygyeen took up their abode not far
from the zayat at which Dr. Judson was accus-
tomed to preach. His brother was at this time
one of the chief men in the employ of the English
Government. He took but little notice of the

THE HISTORY OE MY AT HYATT.

157

foreigners or their teaching, but Myat Kyau, on
the contrary was soon found at the zayat amongst
the most interested of the inquirers. The previous
discipline through which God had brought him, had
prepared his mind for a ready reception of the great
truths of the gospel, and when he heard that Jesus
said, “ If any man thirst let him come unto me
and drink,” his thirsty soul, which had long panted
for this water of life, drank, and drank freely. Day
after day he was at the zayat from morning till
night. One prejudice after another melted away,
cloud after cloud dispersed, until the Sun of
rightousness arose with healing in his wings, and
he stood forth a new creature in a new world. The
Holy Spirit had convinced him of sin, righteous-
ness and judgment, and of the love and power and
grace of Christ as the Saviour of sinners.

It needed no power of eloquence to arouse him,
or of arguments to persuade him. The pearl of
great price was within his reach, and he resolved
to part with all to obtain it. He soon found that
nothing less would do. His family, who had ob-
served the change that was taking place, were
roused to the most determined opposition and
hatred of the truth. His brother told him plainly
that he would disown him, his wife that she would
abandon him if he were baptized, his two sons and
an adopted son that they would no longer call him
father. None of these things moved him, or

158 MYAT KYAU’S USEFULNESS.

caused him for one moment to waver in his deter-
mination to follow Christ.

"Wife and children were dear as a right hand or
a right eye ; but Christ was infinitely dearer. He
was all his salvation and all his desire. “ If
friends forsake me because I adhere to Christ,” he
said, “ I cannot discard Him for their sake. His
is the only name given under heaven among men
whereby we must be saved. I will persuade them
if possible to become His disciples. I will pray
for them. Perhaps God will give them light to see
their need of Christ ; but if not, they must take
their own course ; I cannot follow them in the way
which leads to eternal death.”

Por several months the trial was indeed severe,
and he had to endure all the anguish of spirit of
one cast out and forsaken by those so dear to him,
but the Lord stood by to strengthen and sustain
him, and he found in Jesus the friend that sticketh
closer than a brother. His heart yearned for his
beloved wife and children, and he never ceased to
plead with God until she and one of his sons, and
his adopted son were not only reconciled to his
profession of Christianity, but became themselves
followers of the lowly Jesus.

Immediately after his own conversion, Myat
Kyau commenced earnestly labouring for the sal-
vation of others, and it became evident to Dr.
Judson and Dr. AVade that he was eminently fitted

MYAT KYAC’a USEFULNESS. 159

to be a true helper in their work. From that time
forth he continued to testify the gospel of the
grace of Gfod to his countrymen during a long
course of years, with unabating energy and zeal,
until total blindness and the infirmities of age
entirely disabled him. Many were the fruits of
his labours, not only among the Burmans and
Takings, but also among the Karens. His labours
were not confined to Maulmain, but almost every
village and hamlet in the province heard the gospel
from his lips. For several years he accompanied
Dr. Wade in his excursions among the villages,
performing the double service of assistant, and
steersman of the boat, nor did he ever shrink from
performing the smallest service which could render
him more useful or efficient in their missionary
tours.

He was prominently instrumental in bringing
the Karens to the notice of the missionary. His
office as Collector of Customs amongst them had
made him familiar with their character and lan-
guage, and as they travelled among the Burmans
and Takings, and observed their bigotry and
blindness, he would often reiterate, “ The Karens
are not like the Buddhists ; they have no idols, no
priests, and if the teacher would go and preach to
them, great numbers would listen and believe the
gospel.” He so constantly reverted to this, that it
led to Dr. Wade’s visit to Dongyan, which we have

160

HIS CHAEACTEB.

already noticed in our earlier pages. After a lapse
of twenty years, in visiting this station again, Dr.
Wade found the man and his wife in whose house
they had staid, both living; both had become
Christians with ten out of their eleven children.
Iu the village was a flourishing church of eighty-
six members. The old man and his wife had long
been a father and mother in Israel, and spoke with
affectionate remembrance of Myat Kyau and of his
first visit smong them.

When Dr. Wade was pursuing the important
task of reducing the Karen language to writing,
he received much assistance from Myat Kyau,
more especially in his earnest prayers for wisdom
from above to assist in accomplishing a work
which, to his mind, seemed beyond the power of
human wisdom.

Myat Kyau was pre-eminently a man of prayer.
When travelling by boat as he held the helm he
would constantly be chanting words of prayer and
praise. When they stopped for the tide or to
cook, and were again prepared to move on, he was
frequently missing, so frequently that it led to an
inquiry into the cause, when it was found that he
had gone to some retired spot for prayer. Some-
times he was known to have continued whole
nights in prayer without being aware of the lapse
of time, till the cock-crowing reminded him that
day was breaking. Tie continued to go daily to

HIS CHARACTER.

1GI

the zayat to preach some time after he had lost his
sight, getting a child to lead him, and at length,
when he was disabled from the increasing infirmi-
ties of age, he would sit in his verandah testifying
to the love and faithfulness of God his Saviour to
all whom he could induce to listen.

His liberality abounded to the last, even out of
his deep poverty. His allowance as an assistant
had ceased, and as he had only saved a hundred
and fifty rupees, the interest of which was all his
support, he was often reduced to extreme poverty.
It so grieved Dr. Wade to see the good old man
struggling with want in his last days, and unable to
procure the commonest necessaries of life, that he
obtained some means for his relief, for which he
manifested the deepest thankfulness. Notwith-
standing his great poverty he would give four
annas per month out of his pittance, for the sup-
port of a native preacher employed by the church.
His wife told him one day, when the subscription
list came round, that they were so poor he had
better save the four annas for his own use. “No,”
he replied, “ I can bear retrenchment on my daily
food, but I cannot be deprived of the luxury of
giving something to sustain the cause of Christ.”
And he continued to give his mite to the last.
Such was the beautiful consistency of his Christian
character that from his baptism to his death, both
the missionaries and his fellow disciples testify

162

HIS DEATH.

that he ever walked worthy of his high calling, “in
good report and evil report.” For the last two
years of his life he was very feeble, and totally
blind, yet every communion sabbath found him at
his place commemorating the dying love of Christ
his Saviour.

During his last days the powers of nature were
so exhausted that he could say but little, but his
heart responded to the mention of that Name
which is above every name, and it was evident
he united in prayer, after it was thought he had
ceased to be conscious. He had no fear of death,
but longed to depart and be with Christ, and with
teacher Judson and his fellow-disciples who had
gone before, and the whole assembly of the glori-
fied. As long as he could speak he ceased not to
warn and exhort, especially his sons, who had both
turned aside from the right way, and “ though dead
he yet speaketh.”

A large concourse of all classes, both Christian
and heathen, attended his funeral, and followed his
remains to their last resting-place. Truly “ the
memory of the just is blessed.”

THE MISSION ABIES AT RANGOON'.

163

CHAPTER VIII.

€1je SlHHEiatiira nf

* ‘ The Most High ruleth in the kingdom of men, and giveth
it to whomsoever He will.” — Dan. iv. 32.

N March, 1851, Mr. Kincaid and
Dr. Dawson proceeded to Rangoon,
and having effected an arrange-
ment for a temporary residence,
removed their families thither in
the following April, proposing to ascend to Ava at
the close of the rainy season. On their first arrival,
all seemed dark and dreary. Many had said, “ You
are going into the lion’s mouth, what good can you
expect to do under a government so relentless and
bitter towards foreigners ? ” And the worst fears
of the timid seemed to he but too well-founded.
Mr. Kincaid was declared a prisoner, and forbid-
den to speak, or to walk beyond the limits of his
own dwelling, without the surveillance of a Bur-
man officer. Such was the state of things in
April. Notwithstanding these hostile orders, the
missionaries commenced dispensing medicines, and

164

VISIT OF A PRIEST.

instructing all who came to the mission house ;
and on the 3rd of May, a royal message from the
Court of Ava reached them, bidding them welcome,
and expressing the hope that they would remain
in the empire. From that time they laboured
without molestation ; hundreds thronged to hear
the word of God, and several distinguished and
influential priests occasionally visited them. No
doubt this fact imparted to the most timid a
feeling of security in resorting to the missionary
teachers. One day a Poongyee or priest, of con-
siderable influence, called at the mission house
with a number of his pupils or noviciates. "WTien
the time had arrived for the preaching to commence,
he was invited to sit down, but politely asking to
be excused, he expressed a wish that the young
priests might go up and listen, saying, that he
would wait for them below, where he was sitting.
Opening a Bible which was handed to him, he
promised to read it till the sendee was ended.
Ko En, the native preacher, conducted the service,
and preached nearly an hour; while the young
Poongyees sat patient and attentive listeners.
When Dr. Dawson returned to the priest, the
latter was asked to give back the copy of the
Bible he had been reading. When told that the
Governor had forbidden them to give away books,
but that he might read it as long as he liked, he
took up a volume of tracts that was on the mat

TRIALS OF THE KAREN CONVERTS. 165

before him, and running his eye over some of its
pages, he said there were some things he wished to
copy, and he wanted to know if they would lend it.
“ Certainly,” was Dr. Dawson’s reply. Appa-
rently much gratified, he rolled it up in a handker-
chief, and gave it to one of his attendants to carry
to the kyoung. He then urged the missionaries
to pay a visit to his monastery. His readiness to
send his pupils, to listen to the preaching of the
gospel, was a remarkable proof of liberality in a
Buddhist priest, who lived under the very shadow
of the great Shway Dagon Pagoda.

When the Christian Karens heard that the
missionaries were at Bangoon, they soon came
in little companies to visit them, and were inces-
santly in prayer that they might not -be driven
from the country again. Many touching notices of
them occur in the journals of Mr. Kincaid and
Dr. Dawson. One writes : “ I feel ashamed when
I look on this people so full of faith and stedfast-
ness ; so certain that a day of deliverance is at
hand, that the empire of darkness will be over-
turned. The seal of God is on this people. Every-
where among them there is a spirit of inquiry,
and the Lord is raising up men of strong faith
for the work of the ministry. While the Bur-
mans are groping their way amidst the darkness
of Pantheism, and are toiling under the weight of
a superstition more degrading than Popery, the

166

VISIT TO A XIOHASTEBT.

Karens are inquiring for God’s Book, and the God
of the Bible is their refuge.”

As we have seen, some of the principal Poon-
gyees of the place visited the mission house,
sometimes for medicine, sometimes for a friendly
call. The kindly disposition thus exhibited encou-
raged the missionaries to visit them at their mona-
steries. There they conversed fully on all subjects,
freely admitting that in regard to “ worldly know-
ledge,” meaning the arts and sciences, the white
race possessed a decided superiority, but that in
“ heavenly knowledge ” they considered they had
the advantage.

At the request of one of these men, who had
been afflicted with hvpertropsy of the nose for
many years, Dr. Dawson went to visit him. A
young Poongyee was sent to conduct him to
the kyoung. After rounding more than half the
base of the hill on which stands the Shway Da-
gon, or Golden Pagoda, the path stretched along
between two tanks beautifully fringed with tufts
of luxuriant grass, then winding round rather
a bold eminence capped by a pagoda, it led into
a grove of jack, mango, and palm trees, in the
midst of which was situated the kyoung or mona-
stery.

Ascending the steps, Dr. Dawson was ushered
into a large hall, at the further end of which sat
the chief Poongyee on his cushioned seat upon the

YISIT TO A MONASTERY.

1G7

floor. Behind him was a screen that concealed
from view an assemblage of fancy idols, miniature
pagodas, and gilt boxes containing the sacred books,
and other valued articles. After conversing for a
short time about his illness, the Poongyee expressed
a wish to hear something of the cities, towns, and
buildings, the manners and customs of the people
in the “ big island of America.” Dr. Dawson en-
deavoured to convey to him some correct idea of
the continent, its relative size, its geographical
position, and the time it would take to reach it, &c.
Its happy and prosperous condition was traced to
the Bible. A medical college was described, the
mode and object of teaching, and the fact that
thousands of lives are saved by skill and care ; and
above all the goodness of God was descanted on, as
bestowing the blessing of a pure religion, the high-
est and richest gift of all. The Poongyee now
thought it his turn to speak, and began by saying
there was not much difference between his religion
and our religion when closely compared. “ 0 yes,
all possible difference ; as much difference as there
is between darkness and noon day,” was the an-
swer; “how many gods have you?” “A great
many.” “ Tour Betegat says twenty-eight.” “Yes,
the Hindoos or Brahmins have many millions, and
we have many also.” “ Where are they all ?”
“ Some are now existing in other worlds, and many
have gone to nigban” — (annihilation). “ How

163

VISIT TO A AIOHASTEHT.

many gods Lave you had in this world ?” “ Four ;

one more is yet to appear.” “ The difference now
between Christianity and Buddhism on this one
point is, that while you have many gods, the Chris-
tian religion teaches us that there is but one living
and true Grod, without beginning and without end ;
not subject to sickness, old age, or death, like the
gods worshipped by the Burmans.” On inquiring
if he were not the head man of the monastery, he
replied in the affirmative. “ Well, it is a good
thing to have authority somewhere. Suppose there
were fifty head men in this kyoung. You tell the
boys to do one thing, and another head man com-
mands a different thing, and each one something
still different from the rest. How would you all
get on here ?” He smiled and said, “ That would
be a bad business : all would be confusion.” He
felt himself in a dilemma, and flew off to the doc-
trine of merit : “ Do good, and you will get good ;
do evil, and you will receive evil.” He expatiated
on the merit to be obtained by feeding the poor,
giving medicine to the sick, building monasteries
for the Poongyees, and bringing them offerings.
“ The religion of Jesus,” the missionary remarked,
“ requires Christians to do good unto all men. If a
servant simply does what his master has told him
to do, to whom is it right to give the honour ?” His
answer was “ to the master.” “ Certainly, that is
a just conclusion. When a follower of Christ gives

WAE WITH THE ENGLISH.

1G9

his property to support any worthy object, he does
it not to obtain personal honour or praise, but to
glorify God.” Nodding his head very significantly,
he said these were strange things, and might be
true. It was growing late, and the missionary re-
traced his steps homeward.

In October 1851, Mr. Vinton paid a visit to Ran-
goon, and had the opportunity of seeing many of
the Karen Christians and inquirers from different
parts of the country. Sometimes fifty at a time
would be present at the mission house. Nearly all
the assistants came in for advice and instruction,
and the earnestness with which they entreated that
a teacher might remain at Rangoon, was very affect-
ing, and proved what great importance they at-
tached to it. The missionaries meanwhile were not
without their difficulties. When hooks were sent
from Maulmain they were stopped at the Custom
House, and notwithstanding Mr. Kincaid’s courage
and perseverance, it was not without considerable
difficulty that a portion were passed through at last.
But a remarkable era was at hand in the mission’s
history : the Burman yoke was to be broken, and
free course given to the preaching and progress of
the living word of the living God.

One sabbath afternoon at the end of November,
1851, a report spread rapidly through the city that
an English steamer, and three men-of-war, were off
the mouth of the river. The Governor despatched

170 CONSTERNATION OF THE GOVERNOR.

two boats one after the other to ascertain the truth
of the report. All was activity and bustle on the
part of the authorities, and of earnest anxious con-
sultation in the little groups of terror-stricken
people. It was not long before all doubts were at
an end. Two armed steamers were measuring the
waters, putting down buoys and towing up a fifty-
gun ship. The excitement was very great. The
Governor called in two or three thousand men, and
began to arm them with old rusty muskets ; the
greater part of the night was spent in dragging
worthless guns to the heights of the Shway Dagon
Pagoda, and gathering there the treasure, and other
property of the State. The Governor threatened
to set the city on fire, and to seize the Europeans
as hostages ; all, therefore, were intent upon secu-
ring papers and property from the destruction that
awaited them. It was near midnight when Mr.
Kincaid and Dr. Dawson were sent for by the Go-
vernor, but they had scarcely set off when the
order was countermanded. Capt. Crisp, an English
merchant, was sent on hoard the frigate to inquire
the object of its coming up the river. An order
was issued by the Governor that any one, foreigner,
or native, appearing on the wharves or river bank,
should be beheaded. It was in vain that Mr. Kin-
caid remonstrated with the officers of Government,
and suggested that there was every evidence that
the ship had come on a peaceful mission, to prevent

MESSAGE FROM THE COMMODORE. 171

and not to make war. They felt it, but they could
not but be conscious of the innumerable acts of in-
justice, and cruelty, which they had inflicted on all
classes of the people, and they feared the time of
retribution was at hand. At last the long-looked
for ships made their appearance some miles below
the city. The missionaries and their families went
to the roof of their dwelling, from which they had
a view of the river, and with emotions of joy and
gratitude, saw the vessels come up and anchor be-
fore the oppressed city. They had seen and felt
the insane and cruel tyranny of the Burman Go-
vernment, and the presence of these ships spoke of
peace, justice, and security. They could not forget
the hundreds of Karens who had said to them:
“ God is our hope, and He will hear our prayers
for deliverance.” Commodore Lambert immedi-
ately sent a message to know at what hour the
next day it would suit the Governor to receive a
communication from him. The Governor wished
to put it off till the day following. So all "Wed-
nesday was spent in busy preparations for an osten-
tatious display.

In the morning the Commodore sent Capt. Lat-
ter to request an interview with Mr. Kincaid, and
for two hours he was detained, answering interro-
gatories in reference to the doings of the Burman
Government towards British subjects. “ Why have
not these facts been sent to the Government at

172 THE GOVERNOR SUMMONS MR. KINCAID.

Calcutta ?” said the Commodore. “ From the ter-
ror under which all live ; — the fact that the slight-
est whisper of dissatisfaction would only be visited
by tenfold greater outrages, and even, as in many
instances, with cruel tortures and death.” “ O this
is dreadful !” he exclaimed. Capt. Crisp and Mr.
Birrell, two English merchants were sent for. The
statements elicited changed the current of affairs.
The Commodore came to demand redress for out-
rages committed on Captains Shepherd and Lewis ;
but he now found that hundreds of British subjects
had suffered as great, and many of them greater
injuries, and that several had died under torture.

A deputation of four officers waited upon the
Governor with the Commodore’s letter in English
and Burmese, and as soon as they left, Mr. Kin-
caid was sent for into the Yiceroy’s presence. He
was deadly pale. His mind was so unbalanced that
it overpowered his muscular system. His whole
frame shook with emotion, his voice was feeble and
tremulous, and Mr. Kincaid was almost disposed to
pity the man who had had no pity on the widow
and the orphan.

Many hurried questions were then put, but the
answers seemed to be scarcely comprehended. At
length Mr. Kincaid was despatched with a message
to the Commodore, but when half way there, he
was again recalled, and ushered into a private room,
where he found the Governor with some fifty chiefs

THE GOVERNOR SUMMONS MR. KINCAID. 173

around him. The Commodore’s letter was again
produced, and he was requested to say whether the
translation was correct. After carefully reading it,
he assured them it was.

“ What does it mean ?” said the Governor. “ I
am accused of being a bad man, committing out-
rages on Her Britannic Majesty’s subjects, and yet
the letter does not specify in what way I ha^e done
this. Tell me what I should do ?”

“ I am not competent,” was the reply, “ to advise
in these matters."

“ Do not tell me so,” said the Governor, “ you
have more books and maps than all the other people
in the city, and you know what the English want,
and what I can do.”

To get rid of his importunity, Mr. Kincaid re-
plied : “You can write to the Comtaodore and ask
for an explanation.” This struck him favourably.
Then he inquired whether the English had come
for peace or war.

“ Eor peace, undoubtedly,” was the reply. “ If
they had come for war instead of three ships, they
would have had twenty-five or thirty.” At last,
Mr. Kincaid was released. No person in Rangoon
perhaps had spoken out from time to time so freely
as he had, and yet he had often done violence to
his better feelings by restraining his indignation
when witnessing the enormities committed by order
of this man. He had seen upwards of a hundred

174 TTBANNY OF THE GOYEB>TOE.

British subjects in prison, some of them in irons,
not a few in the blocks. Several had been cruelly
tortured, two had died under torture, one of them
a woman. But justice had at last overtaken the
wrong-doer. The administration of the Eangoon
province was, however, no exception to the general
management of affairs in Burmah. The whole
system of the Government was bad. Each man
had to pay a large sum for his appointment, and in
order to keep it, had to make large annual offerings.
This occasioned oppression and extortion in every
form. Every officer was a slave to those above him,
aud a tyrant to all beneath him. The people were
thus ground into the very dust. They prayed for
a change of Government, and everywhere tyranny
was triumphant and peace and security unknown.

After a few days, the Governor had, in some
measure, recovered from the panic into which he
had been thrown, and commenced hostile prepara-
tions. He had collected from the neighbouring
villages about 10,000 men, and had invited to his
aid a celebrated robber chief with all his followers,
thus getting together all the desperate characters
in the lower provinces. As yet the missionaries
had felt safe in the old city, as the majority of the
inhabitants were foreigners ; but on the 4th and
5th of December, it was reported, that orders were
issued to attack the foreigners, to kill and plunder
them, and to burn the city.

DISORDER IN' RANGOON.

17/5

Bodies of armed men of desperate character
were constantly parading the streets, and Commo-
dore Lambert invited the mission families to take
refuge in one of his vessels. As the ships of w£\r
were threatened with an attack by fire-rafts, it was
thought better that they should go on board a mer-
chant ship, and on the evening of the 5th, Mrs.
Kincaid and Mrs. Dawson and the children, were
placed in safety on board the Duchess of Argyll.
Mr. Kiucaid and Dr. Dawson still remained on
shore, the latter to minister to the sick, and to
attend to the few applicants who occasionally called
at the Dispensary for relief.

A little after dark one evening, Mr. Kincaid,
when passing along one of the principal streets,
was suddenly seized by some eight or ten Burmans,
who partly carried, partly dragged him into a dark
narrow lane. There he was surrounded by forty
or fifty armed men. A long and not very pleasant
altercation succeeded, with threats on either side.
They insisted on taking him to the Governor, while
Mr. Kincaid was equally determined to go to the
Custom House, and succeeded, though scarcely
knowing how. A bundle of clothes, which he had
with him, was the excuse for this outrage. The
Custom House officers interfered, and after a long
dispute, the guards went off to the Governor for
orders, and the Custom House officers hurried Mr.
Kincaid to the ship.

176

THE BUE1IESE EOliCES.

The Governor of Dalla received orders from Ava
to place his troops at the disposal of the viceroy of
Eangoon, and accordingly 1500 men crossed the
river early on the morning of the 19th uttering the
most savage yells. The only men, however, that
the Governor could depend upon were the robbers
and their chief. The Burman officers threatened
the Karen Christians that they would put them
into the forefront of the battle, if the English
came on shore. The native churches sent messen-
gers to the missionaries almost daily, to inquire
how things were, and to let them know their posi-
tion ; few ventured to sleep in their houses for
fear of robbers. The missionaries’ hearts were full
of sorrow for them, and they could only look up
and commend them to the care of Him whose
“ eyes are upon the righteous and whose ears are
open unto their cry.” — The Burmans, heathen as
well as Christian, sent messengers expressing the
hope that the English would put an end to the
tyranny under which they had so long suffered, and
among the more than 10,000 disciples, as well as
the hundreds of “ almost-Christians,” there was
earnest prayer to Him who ruleth over all.

On the 1st January, 1852, dispatches arrived
from Ava, making professions of peace and good
will that for a time inspired hope that war might
be honourably avoided, and the abuses of the Ban-
goon Government atoned for. The policy of the

CONDUCT OF THE NEW GOVEENOB. 177

King appeared friendly, the Governor was removed
from that office, and the viceroy of Shway Doung
appointed his successor. But it was soon manifest
that the pacific messages from the capital were only
a device to gain time. The viceroy took no notice
of Commodore Lambert, and forbade all communi-
cation between his vessels and the shore. The
Commodore sent a deputation with a letter, but
they were not permitted to enter the vice-regal
presence. They were openly insulted by the officers
in attendance, and returned to the flag ship only to
announce the failure of their errand. Upon this
the foreign residents were summoned on board ship ;
when Commodore Lambert stated, that all who
claimed British protection must depart from the
town within two hours. Dr. Dawson in writing,
gave the following interesting account of the en-
counter of H.M.’s ships with the Burmese, and of
their departure from Rangoon under the protection
of the British flag.

“ Mouth of the Rangoon River, Jan. 13, 1852.
— Since the despach of my last letter, we have been
called to pass through some most exciting and
melancholy scenes, which happily fall but rarely in
the path of missionary life. The destiny of Burmah
seems almost sealed. Soon perhaps, the sceptre will
depart from the hands of her kings for ever ! Her
situation at present is exceedingly critical, and I
feel more than I can express for her welfare.

178 CONDUCT or THE NEW GOVERNOB.

“ On the 4th instant the new viceroy appointed
to the charge of all the lower provinces of Burmah,
from Prome down to Martaban, made his grand
entry into the town of Rangoon. As near as I
could learn between twenty and thirty war-boats
filled with armed men to the number of three or
four thousand, accompanied him down the river as
his personal escort. A guard of honour, consisting
of three or four hundred men of the king’s troops,
was sent with him from Ava. During the journey
down he gradually received additions, which swelled
his retinue to a considerable force. His state-barge
was decorated in the usual style of eastern splendour.
On landing at the wharves he was welcomed with
every demonstration of respect both by the govern-
ment officials and the people. A long line of
soldiers curiously dressed was paraded along the
streets in the direction of government house, to
receive him. Carpets were spread on the wharf
for him to walk on till he ascended a buggy drawn
by men, which had been provided to hear him to
his new residence. A cluster of brahmins, each
holding a ‘ horn of plenty,’ awaited his arrival and
pronounced their benedictions upon him.

“ According to Burmese custom, or rather, a
custom introduced by the late oppressive governor,
hundreds of the inhabitants carried their offerings
to his house to furnish the necessary provisions for
his followers. Inquiring what they were, he

THE ENGLISH DEPUTATION INSULTED. 179

declined receiving them, saying, ‘ he knew the
people were very poor and could ill afford to spare
such contributions.’ By directing a discontinuance
of the practice he won golden opinions among the
masses. For two or three days a continuous stream
of visitors crowded to his residence. They were of
course mostly men in authority and their atten-
dants, whose object was to pay their respects and
receive commands.

“ On the morning of the 6th, two days after his
arrival, Mr. Edwards called on the viceroy with a
message from Captain Latter, diplomatic assistant
and Burmese translator to the embassy, to say that
a deputation of British officers would wait on him
during the course of the day. The viceroy replied
that he declined seeing any officer but the Com-
modore. To this he strictly adhered. The depu-
tation, composed of four officers from the Fox and
the Hermes, with Mr. Edwards as interpreter,
waited on His Excellency, bearing with them a
letter couched, it is said, in the most friendly
terms. They reached government house soon after
twelve o’clock. Messengers passed three or four
times between the viceroy inside and the deputa-
tion, who were kept standing outside in a hot sun,
when it was announced that His Excellency was
asleep. The officers proposed to go in and sit
for a short time, but admission was denied them ;
they could walk about outside if they chose. The

180

DEPASTURE OF THE ENGLISH.

officers retired to report the failure of their mission.
The refusal to receive them was regarded as an
insult to the deputation, to their flag, and to the
British Government.

“ A consultation was now held on board the
frigate, and it was decided to have no further inter-
course with the viceroy, unless he should first make
an ample apology. Mr. Edwards was despatched
on shore, to request the principal foreign merchants,
the missionaries, and some others, to meet the Com-
modore on ship-board. In the mean time the Eng-
lish vessels lying in port, together with Chooliah,
Arab, and Turkish vessels claiming British protec-
tion, were ordered to proceed down the river to sea.
During the course of the evening most of them got
under weigh and proceeded some distance below
the town. On reaching the Fox we were informed
that affairs were in such an unsatisfactory state, it
was advisable we should all leave 'Bangoon without
delay, and that the boats of the several armed
vessels would be sent to the main wharf to protect
us in getting away. Xo time was allowed the resi-
dents to remove their property. Thus to escape
with our lives, most of us were compelled to sacri-
fice nearly everything. Except a few suits of
clothes, our writing desks, and a small parcel of
bedding, everything we owned is lost ; furniture,
valuable books, surgical instruments, medicines,
crockery, kitchen utensils, saddlery, linen, all are

CAPTURE OF THE KING’S SHIP. 181

gone. With the loss of all, we are thankful for our
lives, that we are out of prison, and that our limbs
are free of chains.

“ As the Duclicss did not go far below the town
that night, information was brought to us about
ten p.m., of the Commodore’s intention to seize a
ship called the Yd-thee-nuh-yai-moon, which signi-
fies * the most precious jewel of the ocean,’ — belong-
ing to the king of Burmah. This was decided on,
we were told, by a council of war convened on the
Fox. She was captured that night without firing
a shot, the Burinan crew offering no resistance.
Knowing that such a step would render the Bur-
mese provincial and city officers almost desperate,
— for their heads would be in jeopardy under the
displeasure of the king, — and that the property of
foreigners would be more than ordinarily exposed
to confiscation and destruction, I resolved, late as
it was, to make an effort to procure some of our
papers and letters which had been deposited for
safe keeping in a strong godown at Mr. Birrell’s
house. Hiring a small canoe I pushed off for the
shore and got to the godown by eleven o’clock.
Though the moon shone out brightly, the whole
town looked gloomy and deserted. Neither guard
nor sentry challenged me in the adventure, though
many entertained the opinion that to leave the
vessel at such a time was exceedingly hazardous.
Not being able to get keys of the buildings I was

1S2 INTEBYIEWS WITH THE COMMODOBE.

obliged to climb to the roof and enter the house
through a trap-door at the top. With a lighted
candle in one’s hand this was somewhat difficult,
but after some time I reached the box containing
most of our private papers. The venture incurred
some risk, but the object seemed worthy of an
effort. While I was away at the godown four
Burmans jumped into the canoe and paddled it off
to the opposite side of the river. Providentially
I was provided with another conveyance, by the
timely arrival at the wharf of Captain Barker with
one of the ship’s boats. In the course of the night
many women and children of Burmese extraction,
connected with foreign traders, escaped in Chooliah
vessels belonging to the Coromandel coast.

“ About one o’clock the same night H. B. M.
steam frigate Hermes passed down with the king’s
vessel in tow, and anchored below the Hasting
sand, three miles from the town. At daylight the
frigate Fox got under way, and drifting too near the
Dalla shore grounded on a mud-bank, and was de-
tained there till the next tide. While in that situation
the governor of Dalla went on board to explain and
intercede in behalf of the viceroy, though perhaps not
officially authorized so to do. A similar visit had been
made by other Burman officers and the royal inter-
preter the day before, during the interview of the
merchants with the Commodore, but without sue-

THE GOVERNOR REFUSES TO APOLOGISE. 1S3

cess. Before seizing the king’s vessel the Com-
modore had penned a note with the design of
giving the viceroy an opportunity of apologizing
for not receiving the deputation ; and he would
doubtless have sent it by the Burman officers, hut
unfortunately he had the impression that they
would not dare to carry such a message to their
governor. Subsequently one or two more endea-
vours were made by the deputy-governor of Ban-
goon and the governor of Dalla to reconcile
matters. They went on hoard the flag ship, and
the latter suggested that if the king’s ship were
delivered to him it would lead to his promotion to
the post of governor of Bangoon, when he would
grant ample redress for the injuries committed by
the ex-governor. But the Commodore remained
inflexible. His terms were that the viceroy
should come in person, and on the deck of her
majesty’s frigate offer an apology to the officers
who had been insulted. When this had been done
he would be prepared to commence negotiations.
These peaceful, though rigorous measures having
failed, the Commodore determined to cut off all
communication with the Burmans, and hasten to
the mouth of the river with the 4 prize’ and all the
armed vessels in company, pending a reference to
the Supreme Government of India. A blockade of
the Bangoon and Bassein rivers was proclaimed,
and the brig Serpent of sixteen guns was ordered

184

BURMESE PREPARATIONS.

to a station at the entrance into the Bassein creek
to intercept all suspicious looking boats.

“ At this stage of the business the viceroy for-
warded to the Commodore a letter addressed to the
Governor-General of India, complaining that the
officers of the deputation sent to him were at the
time in a state of intoxication. The same evening, or
the following day, another letter was received,
intimating that if the king’s ship was moved down
the river with the other vessels, orders had been
given to fire on the Fox. The Commodore ex-
pressed his regret to hear it ; he certainly would
not fire unless he were first attacked, but if a
single pistol were fired at the frigate, he would
assuredly open upon them with his guns. Thus
stood affairs between the parties before hostilities
commenced.

“ On the eastern and western banks of the
river, about ten and twelve miles below Rangoon,
are two substantial teak wood stockades, erected
several years ago by direction of Tharrawady,
the late king, who showed quite a spirit of enter-
prise in the public improvements he effected during
his reign. To these stockades a few cannon and
a number of jingalls were sent late one evening by
the Rangoon officers, with a view to attack the
men-of-war as they proceeded down the river.
They were noticed as they passed our ship. About
a dozen war-boats crowded with men were likewise

PROGRESS OE THE VESSELS.

185

stationed there. They took shelter up a creek
behind the first fortification. How many men
there were within the two enclosures none but the
Burmans themselves know. Probably there were
three or four thousand, most of them provided with
muskets, spears, and swords. On the summit of
the palisades were guns in a position to command
a section of the river. In two villages, each con-
tiguous to one of the stockades, the people were
directed to arm themselves for the purpose of
rescuing the captured ship of their sovereign.
Such were the arrangements of the Burmese
officers, who little understood the unequal contest
in which they were about to engage.

“ Early on the morning of Saturday, the tenth
of January, the vessels commenced moving down
with the tide. The steamer Hermes towed the flag
ship as far as the upper stockade, and then went back
to bring down the ‘ prize.’ Things appeared some-
what warlike, and believing that the Burmans for
once were going to be as good as their word, the Fox
anchored directly abreast of the fortification, beat
to quarters, and made ready to talk loud if first
addressed from the shore. Besides several country
craft, the Mary Harrington, Falcon, Ararat, and
Duchess of Argyll were in the river. They had
gained positions somewhat below the frigate, and
were spectators of the painful scene which was
then about opening. Our vessel anchored midway

186

ATTACK ON THE STOCKADES.

between the two stockades, as the safest position,
should the threatened outbreak occur.

“ Just as our anchor had fairly taken the ground,
the people of the village contiguous to the first
fort were seen moving about quickly on the bank
and looking earnestly up the stream. They were
watching for ‘the precious jewel of the ocean.’
Many of them were observed in the war-boats hid
under cover of the bank of the creek. Three or
four of the boats now moved out of the creek and
pushed up past the Fox, keeping close in to the
shore. Some of the warriors were standing up,
making a variety of antics and capers, and were
heard singing a war-song. As the Hermes rounded
a point in the river having the king’s vessel in tow,
the knot of watchmen on the bank disappeared to
give the alarm to the boatmen and villagers.

“ Just as the steamer came in front of the
stockade, her bowsprit being on a line with that
of the frigate, off went a flash and the report of a
gun from the shore. Instantly many voices cried,
‘ They have fired !’ Now commenced a murderous
fire from the Commodore’s vessel. The frigate
was soon enveloped in smoke, her shot skimming
the water and tearing up the bank. The stockade
was shrouded in dust and smoke, and at times
could scarcely be seen. The unfortunate Burmese
kept up a spirited fire for nearly two hours, till
they were literally cut to pieces, their boats aban-

ATTACK OK THE STOCKADES.

187

doned, 'some of them drifting away and sinking,
and their cannon dismounted and silenced. Both
the steamers, the Hermes and Phlegethon, joined
in the destructive work, and being able to run
close in, played with deadly effect at the boats and
up the creek, where hundreds of people where
congregated. At one time during the hottest of
the firing, the poor Burmese boatmen were ob-
served hanging on by the side of their boats, all
but their heads under water. Soon they rushed
up the bank, wading through the mud and flying
before the shot, which fell like hail around them.
A line of persons on the margin of the creek was
noticed through a glass busily engaged carrying off
in scores the dead and dying.

“ Having fired a number of times, the Hermes
passed on her way, towing the Burmese vessel. A
village close to where the Duchess lay fired one
cannon and several muskets at the steamer as she
passed, but this was soon checked. Having the
king’s ship in charge, the Hermes was a marked
object on both sides of the river. When they got
near the lower stockade, which is about two miles
distant from the upper one, a fire was opened at
long range, but did no harm to either vessel.
Both the Hermes and the king’s vessel, which was
partly manned by hands from the frigate, kept up
a steady fire for some time on this fortification, and
then pushed down the stream to the mouth of the

188

NUMBERS INJURED.

Bassein creek. Here they found the Serpent , and,
anchoring the Ta-thee-nah-y&i-moon near the brig,
the steamer returned to take the flag ship in tow.
They did not leave, however, till all firing from
both the stockades had ceased. The pinnace and
launch of the Fox, which at one time were very
much exposed, captured two or three deserted war-
boats, and having pitched overboard all the weapons
they could find in them, fired on them to destroy
and sink them. Thus ended the melancholy battle
of the Stockades.

“ On the side of the English not a single man
was killed or wounded. A round shot struck a
jolly-boat hanging at the stern of the Fox, and
knocked a piece out of her bow. Another hit the
counter of the frigate. Some musket balls hit her
in different spots ; but she sustained no further
damage. A few musket balls, it is said, reached
the two steamers, but did no injury to either of
them.

“ Among the poor Burmans, however, the slaugh-
ter, we have heard, was terrible. Three hundred
were destroyed, — and who can pourtray the mise-
ries of the wounded and the dying, the destitution
of their widows and orphans ? But I will not
dwell upon this : it is more easily conjectured than
described. After the battle a deputation with a
flag of truce waited upon the Commodore, bearing
a petition from the foreigners in prison at Ban-

MARTABAN' AND RANGOON TAKEN. 189

goon, in which it was stated, that the viceroy
was willing to accede to any terms in order to
make peace. But it was too late. A report of
the whole affair had been made to the Supreme
Government of India, with whom the matter now
rested.”

Thus the missionaries were again for a season
driven from Rangoon, and compelled to take refuge
at Maulmain. It was not long, however, before
active hostilities commenced between the British
Government and the Burman. Martaban was
taken on the 5th April. Rangoon was attacked
on the 11th, and after a most desperate resistance
of nearly four days, this devoted city fell before
the British arms on the 14th of April, 1852.
Mr. Kincaid had gone up with the fleet ; and as
soon as the Karen and Burmese Christians heard
of his arrival they came flocking from their hiding-
places in the jungle to welcome him. Dr. Dawson
and Mr. and Mrs. Yinton speedily joined Mr.
Kincaid.

Not long after, Lord Dalhousie, who was then
the Governor General of India, visited Rangoon,
and we have an interesting account of the interview
with which he favoured the missionaries, from the
graphic pen of Mr. Kincaid. He writes : —

“Rangoon, Aug. 8, 1852. — In my last I men-
tioned that Lord Dalhousie and suite were here.
The day after his arrival one of his secretaries

190 INTERVIEW WITH LORD DALHOUSIE.

called on me and spent more than an hour, ask-
ing a great number of questions relative to the
government, &c., of Burmah. On Saturday last,
before he left, a line from one of his aide-de-camps
informed me that the G-overnor General would see
me and my associates at three o’clock. I went
accordingly with Mr. Vinton and Dr. Dawson.
His lordship received us in the kindest manner,
and at once began conversing on Burman affairs in
a way that indicated great familiarity with the
subject. He inquired about the three races, Ka-
rens, Takings, and Burrnans, the peculiarities of
each, the number of native Christians, whether
the government made no distinction between us
and British subjects, whether I was acquainted
with the present king, who were the leading spirits
in the court of Ava, and what were the feelings of
the people towards the English. He asked my
opinion of the late viceroy, whether he came down
with peaceful or wit a hostile intentions. To this
last I replied, ‘ Hostile, no doubt.’

“ ‘ How then,’ he inquired, * do you account for
the pacific tone of the king’s letter to me ?’

“‘It was to blind Commodore Lambert, and
give the viceroy time to prepare for resistance.’

“ ‘ What are your reasons for thinking the vice-
roy’s intentions hostile ? ’

“ * He came down slowly, collecting men and
money in all the towns along the river, and brought

INTERVIEW WITH LORD DALHOCSIE. 191

tea large boats loaded with powder. On his arrival
he took no notice of Commodore Lambert. The
very day that he made his public entry into the
city he issued one of his most hostile orders,
cutting off all intercourse between the shipping
and the shore under penalty of death. When Mr.
Edwards went with a message, one of the officers
in the viceroy’s compound drew a sword and threat-
ened his life. When a deputation of four officers
was sent, they were not allowed to enter the hall
of audience, and were rudely treated by the offi-
cials. The viceroy’s conduct was throughout con-
sistent with the supposition that he came with
hostile intentions.’

“ The Governor General inquired about the loss
of my library, observing that it was a most happy
circumstance that we ourselves had not fallen into
the hands of the viceroy. He spoke of our dis-
pensary; said he had sanctioned the drawing of
medicines for its use from the public stores ; and
added, ‘ If you will allow me, I will give a small
donation to the dispensary.’ About an hour after
our return he sent 250 rupees. Before taking leave
I said : ‘We feel, in common with many others,
that the well-being or otherwise of unborn millions
depends very much on the decision to which your
lordship shall come.’ He replied, with evident
emotion : * I feel it. Those who have not the
responsibility may act hastily. I have come to a

192

PEGD ANNEXED.

decision after long and careful examination.’ When
taking our leave he said, ‘ We may meet again.’
Never will the impressions awakened by that
interview be effaced from my mind.”

On the 20th December following, we have an an-
nouncement of the annexation oe Pegu to British
India, in the following letter from Dr. Dawson : —
“ At half past ten o’clock to-day the solemn act
of dismembering the Burman Empire took place on
board Her Britannic Majesty’s ship Fox. The
proclamation declaring the incorporation of the
whole of the ancient kingdom of Pegu in the
Empire of British India, was publicly read in the
presence of a large company of naval and military
officers, and a royal salute of twenty-one guns was
fired in honour of the event. This year completes
the century since it was conquered from the Ta-
kings by the renowned Alompra, the hunter of the
‘ Moke-so-bo.’ It is a day of jubilee in Bangoon.
The reign of terror ceases.

“ Three millions of people have been emancipated
from the dominion of the most heartless and oppres-
sive Government that is to be found in Asia. The
intelligence of annexation will awaken regret in

none, except the King and Court of Ava

Thus fields are opening on every side for the prose-
cution of evangelical labour, and how cheering it is
to see men and means provided, as the providence
of God bids us extend our borders. Before many

PROSPECTS OF THE FUTURE. 193

years shall have passed, the whole kingdom of Bur-
mah will be fully open to receive the gospel.”
Another commencement had now been fairly
made for the permanent occupation of Rangoon as
a missionary station. Mr. Kincaid wrote, “ The
population of Rangoon and of all the villages in
the neighbourhood is rapidly increasing. The prin-
ciples of Christianity have taken deep root in the
hearts of some twelve thousand, and through these
a large amount of moral influence is brought to
bear on some twenty thousand more. Our churches
are found scattered all the way from the sea-shore
to Prome. We have now at school in this city two
hundred and fifty young persons preparing to go
back to their villages, some to teach school, and
others to labour as evangelists among their country-
men. About forty native preachers are now sup-
ported by congregations over the country. I hope
to see churches raised up along the whole line of
this river to the Hukang Valley. Then we shall
stand on the borders of Western China and on the
upper waters of the Great Cambodia, and can reach
by our books and our preaching untold millions in
the centre of Eastern Asia. I almost wish that I
had been born thirty years later in the Christian
era, so as to see Christianity pouring its light over
these vast regions.”

The annexation of Pegu included the district of
Bassein, and united in one continuous sea-board cfi

194

PBOSPECTS OP THE FETTUBE.

British possession Arracan, Pegu and Tenasserim,
commanding the entire outlets and deltas of the
Irrawaddy, the Sitang, and the Salween. The Bri-
tish territory ran northward up the Irrawaddy to
Meaday ; and in addition to former stations, To un-
goo, Shwaygyeen, Henthada, and Prome were
occupied as mission stations.

THE TENASSERIM PEO VINCES.

195

CHAPTER IX.

Hint ijr.

“A little spot, enclosed by grace
Out of the world’s wide wilderness.” — Watts.

T is pleasant after the details of war
; and suffering in the preceding chap-
liter, to turn to the peaceful labours
9) of the missionaries in the Tenas-
1 serih Provinces. Here they
preached the word, taught their schools, pursued
their translations, and took their jungle tours, none
daring to make them afraid.

On the banks of the Tenasserim, surrounded by
wooded hills, is situated one of the first Karen set-
tlements, Matah, or the city of Love. Here, for
many years, a little band of disciples has gathered
together for the worship of the eternal God. They
have been distinguished for their sobriety and in-
dustry ; and the great change which has been
effected in their social habits, proves that their
hearts have been brought under the purifying and
elevating power of the grace of God. One who
visited them even in their early days said, “ I am
seated in a Christian village, surrounded by a
people that love as Christians, converse as Chris-

196

MATAH.

tians, act like Christians, and in my eyes look like
Christians.”

In 1846, one of the missionaries writing from
Matah says : — “ The Christians here have just built
themselves a spacious board chapel. It is, on the
whole, the best chapel we have seen in the Karen
jungles. It was built at the expense of the
church, and considering the scarcity of paddy
during the year, it was a great undertaking ; for
they have spent two hundred rupees for sawed
timber. They have also furnished their pastor
with food, and contributed forty-one rupees to the
Tavoy Missionary Society. Here then we see what
we desire to witness so much in every place ; a
church building its own place of worship, support-
ing its own ordained minister, and contributing to
the spread of Christ’s kingdom.”

It would be interesting to trace how these people
have been led on, preserved as a flock iu the wilder-
ness, fed and instructed by pastors raised up from
amongst themselves, who have led them in the ways
of peace and holiness, making their lovely glens
and rocky mountains resound with the praises of
their Redeemer God.

In 1852, we have the following interesting ac-
count of a sabbath spent at Matah, and of a tour
in the jungle from the pen of Mrs. E. Mason, the
wife of Dr. Mason of Toungoo. She had left her
husband at Tavoy pursuing his translations and

A SABBATH AT MATAH.

197

missionary labours, and had travelled into the
jungles accompanied by a few of the disciples, in
the hope of inducing some of the girls from the
Karen villages to come to her school in Tavoy.
She writes to her husband :

“ On reaching Matah, I fully proposed going on
immediately to Longpung, to spend the sabbath
among the Shos ; but I found the Sho preacher’s
wife here, and not a single boat to be found. All
were gone to the fields, and the boats had gone
with them to bring in the paddy, for it was harvest
time. Moreover, the teacher’s wife was very un-
willing to let me go on ; so I was for once obliged
to yield to obstacles, very, very reluctantly, as I
was anxious to hasten on my tour as rapidly as
possible. But here I am in Matah, and a sweet
and pleasant spot it is. I visited two Sho families
and then returned to the chapel, it being very hot ;
and from the time I came in until just now, I have
been constantly talking with visitors. They are
very glad to see me ; the Shos particularly keep
close to me, some holding my dress, and some my
feet, as if they felt I belonged to them, and they
were afraid of losing me.

“After I had been here an hour, or perhaps two,
who should come in but the Sho teacher, Klana,
with a great paddy basket on his back and in his
dirty field-dress. He had not, I imagine, heard of
my arrival, and came along past the chapel. I was

198

A SABBATH AT HATAH.

sitting in the door conversing with the sisters,
when they said, ‘ There is Klana.’ The poor man
was taken by surprise, and looked exceedingly mor-
tified, but he set down his basket like a man, and
came up smilingly. He is very pleasant, and I am
sure I shall love both him and Kolapau very much.”
On Sunday evening she writes, “ This has been a
very happy day to me. I scarcely remember to have
had more enjoyment than I have had to-day with
the dear disciples of this jungle town. Last even-
ing as soon as teacher Kolapau came back from
Tavoy, he came to see that I was provided for, tired
as he was ; and in the evening they assembled for
prayer. This morning at an early hour he came
and rang the gong, when all that could came toge-
ther for, what I should call, a covenant meeting.
After reading the Scriptures, and prayer, all
related their feelings, and confessed their sins, and
it was a very solemn and affecting season.

“All had something or other to confess, and
Klana confessed that his heart still clung to the
world. After all had spoken, I said a few words
by way of encouragement, for I saw they were
inclined to brood over their transgressions, which
it seems to me is not the way to grow better. So
I told them it was good to confess our sins one to
another as the Bible commanded, and no one could
say he was without sin, neither brother, nor sister,
nor teacher ; but after repenting of our sins, we

A SABBATH AT MATAH.

199

should do as the apostle taught ; ‘ leave the things
that were behind, and press forward to the mark of
the prize of our high calling of God in Christ
Jesus.’

“ At the usual hour they came to worship, when
teacher Kolapau preached to about a hundred
attentive listeners : a very good assembly indeed at
this season of the year, when the greater part are
obliged to go very far away to harvest their fields.
He preached an excellent discourse, standing like
the teachers, and with a very dignified and impres-
sive manner. I was quite amused at one little
incident. While he was preaching very earnestly,
suddenly he paused, and looking at a very respect-
able young man in the corner of the chapel said,

4 Young man, are you going to sleep ? Look at
me, and pay attention, and don’t cover up your
eyes again.’ Then turning round he added, ‘ Don’t
one of you go to sleep : not a man, woman, or
child !’ I thought it would be well for some con-
gregations at home, if they had pastor Kolapau in
the desk, for I assure you no one so much as
winked afterwards. The singing was very sweet,
and the congregation generally clean and respect-
able, and every way it had the appearance of an
enlightened Christian community, which speaks
well for their teachers.

“ After the close of the forenoon service I had a
meeting with the females, when about fifty came

200

A SABBATH AT MATAH.

together. After telling them of the good news I
had often heard from the city of Matah, and how
much it rejoiced the Christians in America, I read
a portion of the 17th of John, and explained it to
them, enlarging upon the duty of prayer, and the
necessity of faith and obedience, in order to secure
answers to our prayers ; and drew their thoughts
to the comforting assurance, that however poor
might be their abodes here, they had the promise
of a place in the ‘ Father’s house above.’

“ They seemed to understand me generally, and
what the Sgaus did not comprehend, Klana’s wife
interpreted. I prayed with them, and felt perfectly
free, and unembarrassed ; which I think was a par-
ticular blessing from God, because it is so long
since I bad the Shos about me, that I had greatly
feared I should not recall the language, and had
been making it a subject of prayer for some days.
It was a very pleasant interview; and I trust not
wholly unprofitable. At the close of this meeting
I had the children together, about twenty, I believe,
with whom I prayed and conversed for some little
time, trying to stir them up to seek the Saviour
with all their hearts. A few of them were disci-
ples, and some were not.

“ In the afternoon the gong again called the
assembly together, for the study of the Bible ; when
teacher Kolapau took the Sgaus, and gave me the
Shos. They read and themselves explained the

A SABBATH AT MAT AH.

201

15tk of John; which was selected because of some
remarks made by them before. I feel it will not
be a lost day to them. They seemed to have their
thoughts somewhat quickened, and their aspirations
after Christ increased.

“ One man told me afterwards that he was one
of teacher Mason’s old pupils, (as indeed nearly
all the Sho men were,) and that he had not been
happy since he ceased preaching. He said he knew
but little, but he remembered that you told him
once in a letter, that if a man waited to learn all
the word of G-od, before he preached, he would die
before he got through, -without preaching at all.
He said his wife had often urged him to come to
you to attend to his Master’s business ; and he felt
that he had buried his talent and was like the dried
up branch. He formerly preached some years, but
for the last three years he has been making paddy.
He may perhaps conclude to dig up his talent, and
go with me to town, and go to work again.

“ In the evening the people came together again
for a short season, when Kolapau explained the
Scriptures, and one of the brethren prayed. It has
been a most delightful day, and I feel my own soul
refreshed more than I ever did amidst the privileges
of our native land. I am very glad now that I was
obliged to remain over the sabbath, though the fact
that the little church at Longpung do not return
to worship on the Lord’s day, nor the teacher re-

202

LONGrUNG.

main to look them up, only proves the necessity of
earnest, self-denying efforts in their behalf. I fancy
the people are a little crooked, and the teacher dis-
heartened ; but he is going with me to visit the
unconverted hamlets, so I have refrained from ask-
ing any questions, or saying any tiling about his
feelings, hoping he will be warmed up by the Holy
Spirit’s influence, so as to commence again with
renewed strength.

“ The people here, especially the old disciples,
(who almost all say you baptized them,) ask many
questions about you, and always mention your name
with a smile upon their lips, which shews that you
have still a place in their hearts. They also men-
tion their other teachers with interest, and I fancy
from the way they speak, that Brother Thomas is
fast winning their affections.

“ This morning at an early hour I left Matah
and came by boat up to Longpung. "We were
about six hours coming up, and what a mad stream
it is ! I think we came over five or six rapids where
the waters rushed down over the rocky bridges with
great fury. The men were obliged to work the
skiffs with poles most of the way, although the
skiffs were extremely small and light, only broad
enough for one to sit comfortably on a seat. We
had three skiffs, and there being but two men in
one of them, they dropped behind and we were
obliged to send back for them. I saw some of the

THE SCENERY.

203

richest arbours of creepers above the bank of the
river that I could ever imagine. Old decayed
heartless trunks some thirty or forty feet high,
others ten or fifteen, scattered here and there, often
a dozen within a few rods of each other, were com-
pletely shrouded with creepers in richest green, and
sometimes, the old trunk being very large, it was a
lovely sight. Others were lofty trees with huge
branches ; every inch of them covered with parasites
hanging in garlands from every branchlet, and
stretching from bough to bough in the most grace-
ful manner possible. The scenery was simply one
dense jungle of a great variety of trees, among
which were interspersed the bamboo and wild plan-
tain ; and until the sun broke through the thick
fog, the forest on either side was studded with the
large delicate white blossoms of a plant which, as
they vanished with the morning dew, seemed like
fairies gazing and laughing at each other.

“ I found at Longpung a pretty new chapel, very
small, but large enough for the place, and quite
comfortable, except that there was no side to the
front, and the roof being low it was exceedingly
hot during the day. The Christians appeared very
happy to see me. I spent about three hours con-
versing with them on the interests of our Redeemer's
kingdom, and found them very firm, faithful, work-
ing Christians. What I imagined yesterday I was
glad to find not true. Brother Thomas could not

204

ITS CONVERTS.

desire more devoted disciples than this little band
seem to be. There are but four or five houses, and
the church-members twelve or more. The teacher
Klana I am much delighted with. I do not think
he had been in the paddy field, as I supposed when
I wrote on Saturday ; he probably went down to
Matah, because his people were watching their
fields, which they say they must do, and they keep
the sabbath there. Do you remember a young lad
whom you baptized with a throng of Karens beside
a stretch of sand between Longpung and Chong-
quait before Matah was founded? There was one
whose name was Klana, and he is now the pastor,
the honoured and beloved pastor of this little vine
in Longpung. He used to follow you in your
perilous excursions up and down these rapids to the
head of the Tenasserim, and now he is my guide
over a portion of the same way. He is accompanied
by his little son, a very clever boy, who bids fair to
take the place of his father some twenty years hence.

“ After a season of prayer with the Christians of
Longpung, I came up to Chongquait. The stream
grew more and more dangerous, and the men were
frequently obliged to wade up to their loins and
drag the skiff over the stones and rocks. I saw
beside the stream a cave which gives the name to
the Christian village, but I did not stay to enter it.
I am now in a bong edifice in the midst of the
village, a comfortable new temple which the people

CHONGQUAIT.

205

have built in obedience to tbe priest, who lives here
and still rules over this village. Indeed he drew
all the inhabitants away from Longpung up to this
place fearing they might forsake him. There are
however, two disciples here, and others who listen
with interest.

I went into one house this evening and was im-
mediately followed by a company of women and
girls and one young man, who listened very atten-
tively to the truths of the gospel. I talked to them
about half an hour, and so did Klana, and on our
return we stopped to converse with some young
men who had taken their stations by the way. We
were followed to the temple by two or three men,
and during evening worship several women and
children came to hear the singing. Two or three
are thinking a little of going down to school.

“ Nov. 10th, 1852.

“ This morning a young man came to see me, in
whom I feel much interest. He is perhaps twenty-
five years old, the son of the Bong-ko * of this ham-
let, a very intelligent youth, and as wild as clever.
He, however, conversed on religion for some time
with unusual interest and some degree of solemnity.

“ I left him, and went out to visit the women
who would not come to see me. Visited four or
five houses and found willing listeners in them all.
In one was the sister of one of the Longpung
* A wizard priest.

206

ITS HEATHEN PEOPLE.

Christians, and an aged mother. She said her
brother had often told her of Christ and the way of
salvation, but she did not yet believe ; she had lived
thus long without the Saviour, and she thought she
should die as she had lived. Still she listened with
attention, and treated me like an old friend. In
the first house there were two women, and the
mother I thought at first was very far from becom-
ing a believer. She was lame, and sat beside her
cooking box attending to the breakfast. I sat down
on the mat and talked to her until her heart soften-
ed, and she told me she was a widow, and had never
known happiness since her husband died. I told her
that I too had been a widow, and could therefore
sympathize with her in her sorrow. This seemed to
win her confidence, and she then conversed freely.
I should not be surprised to hear of her becoming a
Christian ere many years pass by. The father of
another family is the son also of the Bong-ko, and
yet he seems to be just ready to become a Christian.
His son has already learned to read a little, and
has been to school one rains at Longpung. He
followed me to-day to the next hamlet. I have
visited six houses, and have spoken to twenty im-
mortal beings at different places until they all
understood that they were sinners, and what they
must do to be saved. One woman said she believed,
but could not refrain from getting angry, and that
kept her from being a disciple. The Bong-ko’s

MBS. MASON’S VISITS.

207

wife also was an interesting auditor, and one of his
daughters.

“ The Bong-ko himself I was very sorry not to
see, but he had gone to town. He still tells the
people that he can see into futurity, and they
assemble at eve of full moon to worship at the Bong.
On one side is an altar over the elevated part of the
building, with seven bamboo candlesticks ; and when
they worship they light up seven tapers along the
front, and place upon the altar rice, plantains, &c.,
and bow down to Arumadaya, whom the Bong-ko
teaches them to worship.

“ I left Chongquait about nine this morning, and
started again upon my journey, travelling over two
very high mountains and up a path so steep, it was
scarcely possible to be carried. Much of the way
was almost perpendicular, and where it was not, it
was through the bed of the river. On the side of
the first mountain, we found a little hamlet of three
houses, wher we stopped and endeavoured to tell
them of the Saviour, One man was from Siam and
listened with a good deal of interest. After Klana
had spoken to him, he got up and brought a torch
and laid it down beside him saying, “ There, take
this, you are going into a dark jungle where you
cannot see” — shewing that he wished to manifest
a kind feeling. He was a very poor man, and lived
in a dwelling scarcely large enough for two to turn
•4 in. I have no doubt that that torch was an accept-

208

klana’s preaching.

able offering to God ; and I shall expect if ever I
reach heaven to see that man there. His wife
seemed to take no interest in the subject, but
another of the villagers followed us to this place,
and gave good attention to all that was said.
Here we had the privilege of speaking to eight or
ten persons, notwithstanding it was in the heat of
the day.

“We next came to a single house cooped up in
a deep glen, where I stopped to breakfast, and speak
to the woman who sat there weaving. There was
also a young man there who listened with attention,
and followed us on to this place, which is also on
the Chongquait river in a glen of the mountains
below the Matah range. There are ten houses
here ; I have visited five or six, and spoken to the
people. Found one woman very sick and her infant
also, and was able to administer some medicines
which gave relief. In the evening we had an as-
sembly of twelve or fourteen persons to evening
worship. After I had spoken to them, pastor Klana
began and preached such a sermon as I have seldom
heard, and indeed I think I never saw one equal
him in preaching to the natives. He has such a
peculiar tact, such an adaptation to circumstances
as could not be excelled. He kept their attention
riveted for a whole hour. Occasionally one or
two of the assembly would burst out into a laugh,
and indeed it was sometimes more than I could do

THE JOURNEY CONTINUED.

209

to preserve my gravity, his illustrations were so
peculiar, so interesting and pointed ; but usually
all were solemn and thoughtful. I fancy Klana is
another Kothabyu in preaching ; but he wants the
teacher with him to keep up his courage. He is
now out preaching again with great earnestness to
a family near, although I should think he must be
exhausted from this evening’s services.

“We have taken possession of a large forsaken
building where Klana’s uncle once lived who was
the High Priest of the glen, and officiated at all the
sacrifices, particularly at the Thako Mosha worship
When this official dies amongt the Karens, his
dwelling is forsaken; and so we find this one, just
as he left it, with his utensils, mats, &c., all left to
decay, an offering probably to the Thako Mosha.
It is not, however, particularly comfortable, as there
is not a single place where I can screen myself from
the cold damp night air, it being simply a floor and
a roof, with a slight balustrade round a part of it.

“ Palatot, Hov. 11th, 1852. Having visited
another house this morning, I left ChoDgquait
about eight o’clock, and, after crossing Palatot
river, ascended a very high mountain and througli
another glen to this place, south west of Matah.

“ Our path for the greater part of the way was
through pong (reedy grass) often much higher than
the coolies’ heads, and usually five or six feet high,
so that I was but a dwarf in the path ; it so coyer -

210

VISIT TO PALATOT.

ed the way, and it was so sharp and tangled, that
my feet were cut and scratched, and my dress
literally drenched with dew.

“ At this hamlet I find seven houses, and have
just been speaking for a little while with the women
who came to see me, only four in number, the rest
being in the fields helping to gather in the harvest.
One of the women is a very interesting person, and
all listened with fixed attention. Who can tell but
some of them may be saved by what little they have
heard to-day of Christ : and if only one, of how
much more worth than the cost and trouble of this
little tour ! I cannot but feel that our Heavenly
Father had some design for the good of this place;
or I should not have felt so impelled to come at
this season, though I would not for a moment
imagine that anything I could do or say, would be
blessed ; did I not know that God often chooses the
weak things of this world to advance His kingdom,
and cause His glory to appear before the heathen.

“From Palatot we came on to Palatoter, about
two or three hours’ travel. We stopped in a field
to converse with a heathen mother, who was
gathering chillies and black pepper, and soon after
with another who sat in a booth by the way.
Both were very attentive, and one seemed not far
from the Saviour. We came on from this garden
through the bed of Palatot river to Palatoter,
where we found four houses, all of which I

PALATOTEB.

211

visited, and bad the privilege of speaking to six-
teen souls, eight men and eight women, besides
children. One man was from Siam, and never
heard the gospel till he came to these regions.
He is a very interesting man, and has a beautiful
daughter, whom I tried hard to persuade to come
down with me to school, but she does not yet feel
the value of learning to read. This man wears large
horn cylinders in his ears, about four inches iu
length, four in circumference, and made hollow.
All the women in this region wear polished ebony
knobs in their ears, often more than four inches in
circumference, and formed like spouts, except that
they present concave fronts which are used for
mirrors, very different from those of Dongyan.
Their jackets also are very different, and not half so
elegant, being wrought only a little, and that with
cotton, but the houses present a much more com-
fortable appearance than is usual, having roofed
verandahs.

“ The Siamese Karen says there are a great
many Shos in Siam, and that they all worship
Gyike, which I suppose is the Talaing for Gau-
dama. I find many in these parts who worship
Gyike. Those who observe this mode of worship
do not adhere to the Thako Mosha custom, nor
feed the Nahts (evil spirits). One man here reads
Burmese, and has often heard the gospel ; he does
not oppose, but seems only to want the new heart.

212

VISITS TO THE HEATHEN.

He seemed much pleased to see us, and immedi-
ately invited us up into his house. Another
listened for an hour, I imagine, asked many ques-
tions, and really seemed like a brother, though he
does not yet confess Christ. Probably his wife
hinders him, as she seems to be more opposed than
any one I have met, although her parents have both
united with the Christians of Longpung. She sat
down, however, and heard what I had to say with
attention.

“ Prom Palatoter to this village the road is much
worse than any I have yet traversed. "We reached
this place about five o’clock p. m., having walked as
fast as the way would allow without halting the
whole way up the Paletot river, which, though but
a brook, is often quite deep. I was carried by two
men through the deeper portions, and walked the
remainder. When I reached this place the first
woman I saw invited me into her house, offered me
beetlenut, and brought water and washed the blood
from my feet with her own hands. Of course, I
refused so much kindness, but she would not desist
until I was made comfortable, and laid down in the
best place in her dwelling. This woman and her
husband are the followers of the Bong-ko, but she
listened with polite attention to the truths of our
religion, and appeared very friendly. When I sat
down to dine she brought out a bunch of plantains,
and seemed very anxious to assist me, though she

DISCUSSION'S WITH THEM.

213

does not confess any belief in the Saviour. She
had a sick child to whom I administered medicine,
which probably accounted in part for her kindness.

“ At this hamlet there are but three houses, and
we found but seven or eight persons. I have had
conversations with all the women and children, and
more or less with the men, on the interests of
eternity. One family is related to one of the dis-
ciples at Longpung, and the man seems ready to
believe ; but does not repent of his sins so deeply
as I wish to see him. His wife says she believes
in Jesus Christ, but does not yet worship Him.
She seems to think she will, at some time, become
his disciple. Two of this woman’s children have
learnt to read at Longpung.

“ This evening we have had worship with the
family where we stop, and some of the neighbours
who came in, and since worship, the head of the
family has entered into an energetic discussion to
prove that Arumadaya is the Christian’s God, and
the Airys our angels. He is a son of the Bong-ko,
and a very well informed man for a Karen. But
pastor Klana was fully competent to meet all his
arguments and difficulties. The discussion has
been very interesting, and led to a declaration of
all the fundamental principles of the Christian
religion, and a complete refutation of the Bong-ko
creed.

“ I was greatly rejoiced to hear this young man

214

klana’ s preaching.

speak so well for his Master, indeed he was a very
superior preacher. I have heard none superior to
him, and I doubt much if any foreign teacher will
ever master the language so as to preach with the
ease, fluency, and cogency of argument that this
man exhibits. He is also very amiable in his
deportment, and engages every one’s affections.
He never speaks as if he were a superior, but with
true oriental politeness he says to the young by
way of apology for his earnestness, ‘ I believe I
have lived more years than you, it is therefore
proper I should tell you what I know.’ To his
equals he will say : ‘ I know very little, but what
the teachers have told me I ought to tell you, so
that we may all be saved and to his elders he
says with Elihu, ‘ I am young, and ye are very old,
yet suffer me a little, for I have yet to speak on
God’s behalf.’ This courteous way of commencing
his discourses engages all hearts, and as he always
appeals to his audience, they of course assent, and
then they must listen. I look upon this man as a
real jewel to the mission : indeed both these pastors
Klana and Kolapau are gentlemen, gentlemen in
feeling and manners, and apparently devoted to the
service of God ; and it does one real good to hold
communion with such hearts.

“ The man to whom Klana has been preaching
says, ‘Formerly we were all under the power of
the Halits, but now we cast them off without fear.’

EETURN TO LONGPUNG.

215

As they had taken one step he thought they would
continue to advance, until they would all worship
the true God ; but he thought it must he done
step by step, as some argue for the inebriate ;
they must first worship the Bong or Gyike, and so
ascend up to the God of all.

“ Longpung, Nov. 12th, 1852.

“We left Kangta early this morning ; crossed
over Palatot river, and a pretty high hill, and soon
entered Dauchung brook, and followed it up to its
source, where we entered Beong stream, which we
traced down to its mouth. The first stream was
very narrow, but most of the way one or two feet
deep, and often much deeper, flowing through a
deep gorge, the mountains on either side being
very lofty and covered with thick jungle. This
stream was very muddy, and the rank grass and
water-plants grew up close to the middle, so that
there was no path whatever ; and we were obliged
to struggle up through the middle of the stream,
sometimes over fishing dams and logs, for about
three hours. After leaving this stream we had to
climb the side of a hill, over immense fallen trees,
and then make our way through a thick bamboo
jungle, and then through a forest as difficult of
access as any mangrove swamp. We had to cut
our way, I imagine, for about an hour in our wet
clothes, and when we reached the chapel, our feet

219

THEKCE TO MATAH.

and limbs were still covered with leeches, swollen,
torn and bleeding.

“ Prom Chongquait round to Longpung by this
route must be about twenty miles, and at this
season the paths are so bad, where there are any,
that I have not been able to use the cot twenty
steps the whole day. This is the great obstacle to
early travelling in the jungle, for I do not think
there is any danger of sickness ; but the paths and
whole face of the country are as different in
[November, and in December and January, as the
roads of a city and those of a rough upland village.
This should be especially borne in mind by all
tourists ; or those who pass through the jungle
later in the season may suppose that early travel-
lers exaggerated the difficulties of the way. In
December these streams, which are now swollen
and rapid, will be dried up, or very low, and the
whole country which is now covered with reeds and
tall grasses will then be burnt over.

“At Longpung I visited three heathen women
in as many different houses, had a season of wor-
ship with the disciples, and then came on to Matah,
where I immediately went to see an aged infirm
disciple, who is unable to leave his room. He was,
I believe, one of the number baptized at Lockyien,
and told me all about Mamma Mason’s* living in
the jungle a great many days in a booth, while they

* Dr. Ma-on’s first wife, Mrs Helen Mason.

BETUBN HOME.

217

were building Matah, and bow be afterwards car-
ried leaves to help to build her a house. He related
a great many other interesting things of days gone
by. He is a firm believer, and evidently enjoys the
presence of his Saviour. He has no fear of death,
and seemed to feel deeply the goodness of God to-
wards his countrymen, iu delivering them from the
Burmese and Siamese who so often devoured them.

“ On returning to the chapel, the dear Christians
thronged me, inquiring if any had believed. * Did
you see my daughter V inquired an aged mother
who was herself formerly a priestess of the Thako
Mosha. ‘ Yes, I saw her.’ ‘ Did she say she would
be a disciple ?’ And when I was obliged to answer
in the negative, she bowed down her hoary head
and wept ! O if ever my heart sympathized with
parents, it was that evening, to see the anxiety de-
picted on every face, as they inquired after uncon-
verted children and relatives.

“ Early this morning I left Matah and have walk-
ed, I fancy, a good deal more than half the way ;
as there were so few coolies, I could not otherwise
hasten at all. On the way I noticed a large rock
on the side of the mountain, piled up with small
stones, and on asking how these stones came there,
they told me of a custom that prevails amoDg all
the Burmese. Every one who passes picks up a
stone and throws it on the cairn : if they fail to do
it, they believe sickness and other ills will befall

218 EE3TTLT OF MBS. MASONS JOURKET.

them. It seems to be a species of worship to the
spirit of the mountain, and they say the custom is
very ancient. I stopped to see if my coolies ob-
served the tradition, and lo, each one as he passed,
stooped down, and picked up a stone, and threw
it on.

“ During this tour I have had the privilege of
seeing and conversing with about seventy Sho
women, nearly as many men, and a good many
children. It was not my object to speak to the
men ; but when they came to me, and sought in-
struction, I felt it would be sinful to withhold it
because I was a woman. O that the Holy Spirit
would deign to bless this small effort to the salva-
tion of some precious souls ; for this I scarcely
dare to hope ; yet with God all things are possible,
and he can use even such unworthy services for his
glory.”

In this tour Mrs. Mason travelled with some of
the disciples, or the Christian pastor Klana. She
went a distance of nearly one hundred miles over
upon the mountains toward Siam. She was gone
twelve days from her home, visited in all seven
hamlets, saw and conversed with about two hun-
dred individuals, and walked two-thirds of the dis-
tance out and back again. Dr. Mason was at the
time engaged in the translation of the Scriptures
into the Sgau, and could not have accompanied her
without stopping that important work ; she there-

RESULT OF MRS. MASON’S JOURNEY. 219

fore went forth alone, as many other females of this
mission have been wont to do, carrying the story of
tbe cross to these children of the forest, visiting
them in their mountain homes, and pleading with
them to turn from dumb idols to serve the living
G-od. Surely such labours will be owned by Him
who will testify at last that, “ they have done what
they could.”

220

MR. INGALLS IN ARIiACAN.

CHAPTEK X.

Inntll Sngnlls.

Meek souls there are who little dream,

Their daily strife an angel’s theme.

Keble.

T was early in 1850 that Mr. In-
galls visited America, but though
absent from the chosen scene of
his labours, he was not unmindful of
the service to which he had conse-
crated his life, and his heart yearned to return to
the heathen. Writing to a friend he says : “This
delightsome land can have no charm for me while
so many of our race sit in darkness, and Christ’s
last command remains unfulfilled. I still feel that
Burmah is my home, and I shall when recruited
return to my post with more pleasure than I left
it.” While he was at home he married one who was
in every way worthy of him, and who proved to be
a helper indeed in all his future labours for the sal-
vation of the Burmans. At the close of 1851, they
proceeded to Arracan, and Mr. Ingalls recommenced
Jus labours at Akyab. During his absence the

PEOSPEEITY AT AKYAB.

221

church had become reduced in numbers and greatly
afflicted by dissensions: but on his return the
clouds were dissipated, and circumstances of an
encouraging nature re-appeared. Preaching was
constantly maintained in two different parts of the
town, and numerous visitors listened attentively to
the word. Mr. Ingalls filled the place of pastor to
the church, and gave himself to daily preaching in
the zayat, and conversation with inquirers, both
there, and at his own house, which was always open
to visitors. His labours were much blessed, and
could scarcely have been more judiciously directed.

In February 1852, Akyab was visited with cho-
lera, which carried off not only Mrs. Moore, the
wife of one of the missionaries, but Mr. Campbell
of Kyouk-Phyoo. In the midst of these afflictions,
they had the comfort of seeing that the word of
God grew and increased. In October, Mr. Ingalls
writes: “ Several have been baptized lately. It is
very interesting to witness these conversions from
Buddhism : these proud Buddhists going joyfully
forth from the camp of this world bearing its re-
proach. One young man said, ‘I was so happy, I
spent the whole night in prayer to my God.’ I
find I have baptized fifty-eight within a few years
in this place, but many of them have joined the
church above.”

Southern Burmah, however, was Mr. Ingalls’
earliest field of labour, and thither he ardently de-

222

SETTLES AT BANGOON.

sired to return ; and now that the”. way was open,
in accordance with his own request, he was autho-
rized to remove to orte of the stations. At Ran-
goon, therefore, Mr. Ingalls took up his abode,
the last and most successful scene of his labours.
He says, in writing at this time “ I believe the
Lord has work for us to do here. More than
seventy Burmans have been baptized during the
last eight months, a larger number than were ever
baptized in so short a period. With these converts
we have spent much time, and have had reason to
rejoice over them.” Five places for daily preaching
were established in the city, where numbers con-
gregated every day and listened to the word of
God. A spirit of inquiry prevailed, more general,
more earnest, and leading to more decisive results
than at any previous period of the Burman mission.

The following interesting case occurred not long
after Mr. and Mrs. Ingalls’ removal to Rangoon.
The narrative was received from Mrs. Ingalls her-
self.

The Sabbath was over, the sun had dawned
upon another week, and the labours of the mission-
aries had again commenced. Their dwelling was a
very humble one ; for they had but recently arrived
in Rangoon, and houses of any kind or description
were difficult to obtain. It was in the memorable
year 1853, not long after the British arms had
broken the Burman power in Pegu, and as soon as

MISSIONARY LIFE IN RANGOON.

223

the British flag waved over Rangoon, the Ameri-
can missionaries, under its protection, commenced
preaching the glories of the cross. Mr. and Mrs.
Ingalls had taken possession of a small native
house, with no flooring hut the cold earth. It had
two doors, one of which opened upon a broad ve-
randah, facing the busy street. In this verandah,
day by day, the missionary and his assistant took
their seat, and with a few of their Bibles and tracts
spread out before them, endeavoured to attract
the little groups of Burmans, who, from time to
time, passed to and fro. Sometimes a goodly
number would stop, and enter into a lively discus-
sion with the white teacher, and then again a soli-
tary individual would alone remain to engage his
deepest sympathy, or excite his ardent hopes. Thus
day after day passed on.

The Sabbath was over ; a new day had dawned ;
and the teachers were sitting in the verandah, when
their attention was arrested by a thick-set, sturdy
looking Burman entering the verandah, followed
by four others. tHe was hot, dusty, and wearied,
and had evidently travelled some distance : but
throwing down the bundle at his back, be com-
menced at once in a loud decided tone. ‘ Well !
I’ve come back ! I want to be a Christian, I want
to be baptized ; and I’ve brought four more with
me.’ He spoke with such earnestness and rapidity,
that it was only when the man paused, that Mr.

224

THE STRANGE BLACKSMITH.

Ingalls could say, ‘ Where did you hear of our
religion ? who are you P ’ He started as he replied,
‘ Why, does’nt the teacher know me ? Don’t you
remember, I’m the blacksmith to whom you gave
the Testament and the tracts two months ago ?
I’ve been reading them ever since. I took them to
my village, and have been reading on ; and now I
know all about it, and I know Christ can save a
poor sinner like me, and I want to be baptized.’

All this time he had been unrolling the bundle,
and had taken out the precious Testament which
had made him wise unto salvation. Mr. Ingalls
made him sit down beside him, that he might in-
quire into the amount of his knowledge. Of his
sincerity there could be no doubt, for, like the
poor blind man in the gospel, he could say, ‘ Once
I was blind, now I see.’ He was greatly distressed
when he found that it was Monday ; for he had tra-
velled without resting, in the hope of reaching the
teacher on the Lord’s day, the Christian’s Sabbath.
He then said, that when he returned to his village,
he had read and studied the book ; that at first he
was awed by the thought of the majesty and purity
of the great God, and that he feared he would not
look upon such a one as he was ; but he read on —
on — such wondrous things, and of the Lord Jesus
calling and saving even poor fishermen (who are
held in great contempt by the Burmans) ; and
that gave him hope, and he thought he might even

TUP BLACKSMITH BAPTIZED.

225

save a poor blacksmith ! ’ His eye glistened as be
added, 4 0 how I have read, read, blowing my bel-
lows with one hand, while I have held my Testa-
ment with the other. I want to be baptized.’

How did the hearts of the missionaries rejoice, not
only over this saved soul, but over those whom he
had brought with him ! He had truly gone forth
bearing precious seed, and had come again rejoic-
ing, bringing his sheaves with him. After a few
days of instruction and counsel and prayer, the
poor blacksmith was baptized, and returned to his
family and his native village: but there the fiery
trial of persecution awaited him, and the headman
of the village, after treating him with much seve-
rity, drove him from his home. He fled towards
Ava, no doubt with the desire of carrying the
gospel there, but his work was done, and having
witnessed a good confession upon earth, he was
called to enter into the presence of his Master in
heaven.

This was the commencement of the work again
in Bangoou, amongst the Burmans, and the follow-
ing extracts will shew how rapidly it advanced.
Mr. Ingalls writes in March, 1S53 : “We find
much to do, churches to be planted, and pastors
instructed and ordained. No church-going bell
gives the welcome to the sanctuary in this city ;
no crowds throng the streets, wending their way to
the house of Grod ! Eice has been scarce, and the

226

PROGRESS IK RAKGOOK.

merchants are filling their houses with it, while
crowds of women and children are flocking to the
sales. How great the contrast to the solemn silence
and order that prevails in Christian lands ! A little
company of Burman Christians are congregated
together ; and save this little band, none know or
love the Eternal God ! ”

Shortly after we have recorded the baptism of a
priest and nun. “ It was pleasant to see this man
throw off his yellow robes, and with Christ-like sim-
plicity obey the commands of Jesus ; and then
dress himself in the garments which are worn by
the Burmans. The nun, too, seemed greatly re-
joiced as she cast her eyes upon the water which
was to give her the outward name of Christ’s
chosen.

“ The great Pagoda was near us in all its golden
glory, but its glory is nothing compared with the
glorious scene of these happy converts ! Thirty
have lately put on Christ by baptism. One, an
old man, just on the borders of the grave, has
greatly rejoiced our souls. Another has come a
distance of some hundred miles, and tells us he
has worshipped God seven years. He heard the
gospel from a man who heard it from Mr. Kincaid :
so the seed springs up ! Another man caipe into
the verandah, and after sitting a while listening
with deep attention, he got up, and coming very
near me, said, ‘Were you not here seventeen years

THE STOUT OF AIOTTNG SHWAT PAH. 227

ago ? ’ I said, ‘ Yes.’ ‘ Then,’ he replied, ‘ you are
the man who gave me that precious book, and
taught me how to pray to a God in the heavens.
I have tried to do so since, and now I must learn
the whole of this blessed way.’ He remained fif-
teen days, and was baptized, after which he left for
his distant home. The book I had given him so
Ion" ago was a Testament.”

O O

Another narrative received from Mrs. Ingalls
pointedly illustrates some of the Burman habits
and customs.

“ It was noon day. The sun was pouring down
its scorching rays, making it one of the hot days of
Burmah. The poor Barman dog had dug his bed
under the shadow of a shrub, or beneath the ladder-
steps. The house cat had left her wonted sunny
bed, and sought a resting-place close by the water
jar ; and most of the natives had sought a shelter
from the rays of the scorching sun. Even the
parrot bird drooped its green wings, and clung to
the very bottom of his cage for a shadow. At this
hour a Burman man of about thirty-five years of
age, might have been seen slowly plodding his way
to the city. Eor a turban, he wore some four yards
of the finest book muslin. His Polka jacket was
of jaconet ; and a piece of fine blue plaided silk
was round his body and limbs, and was fastened in
front by a loose knot, allowing the ends to hang
down in a graceful fold. His feet were incased in

228

HOITN'G SHWAY PAU.

green sandals, and be carried over bis bead a leaf
umbrella. His outer appearance was that of a re-
spectable Burman. He walked slowly along, seem-
ingly unconscious of the excessive beat, though be
was evidently suffering from it. He scarcely raised
bis eyes from beneath bis knitted brow, and only
paused a moment at the door of a hovel to relight
bis cigar, ere be entered the town.

“ He passed on, but suddenly his footsteps were
arrested by the band of a familiar friend beckoning
him to enter the zayat, (an open shed, erected for
the shelter of travellers, and where the priests go
to give religious instruction,) in which he was sitt-
ing. He hesitated a moment, and turning round
gazed at the poor bamboo hovels which he had just
passed, and then turning again, he ran his eye along
the group of zayats and monasteries, and then
lifting his eye to their graduated roofs, with their
curious carvings, and glittering spires, gazed on the
golden Pagoda in the centre, and the tall flag staffs,
interspersed here and there, from which float the
long gauze streamers, which point the people to the
holy place. The ground round most of these places
was the highest, and about them grew the lofty
palm, the cocoa-nut, and various fruit and flowering
trees, which, from their variety of shade and form,
gave the place a most beautiful appearance. The
Burman seemed lost in thought as he compared the
wretched bamboo hovels, and the splendour of the

MOYNG SHWAY PAY.

229

scene before liim ; and the call of his friend was
unheeded.

“ ‘ Why do you not come and visit us ? Are
you becoming Jesus Christ’s man ?’ The last words
struck upon his ear, and he turned his feet to the
zavat, assuring his friend he was not Jesus Christ’s
man. The yellow-robed priests relighted their
cigars, which had wasted from their long slumbers,
adjusted their pillows, and with their strings of
black beads, which answer the purpose of rosaries,
placed themselves in the attitude of listeners.

“ The old Burman pushed the cup of water to
the traveller, Moving Sliway Pau, and then began
his inquiries : * Where have you been ? Do you
think the white foreigners will drive us from our
home ? And why have you not attended our feasts,
and made offerings to the gods of late ?’ * The

bells are falling from the Pagoda,’ answered Moung
Shway Pau, dissembling as he spoke: ‘and it needs
regilding. The people are getting slack : I fear
they are becoming heretics ; for I hear the Ame-
rican teachers are daily receiving the calls of many
of our people, and I often see them with those
little books. One of the heretics passed here a
few days since with a large bundle of tracts, and
pressed me to take one ; but I quickly told him I
would not soil my hands with one of them. He
attempted to leave one, but I told him I would
make kites for the children of it. So he left, say-
ing his God could open my heart without books.’

230

MOUNG SHWAT PAU.

“Seven or eight of the priests had jealously
watched the countenance of Moung Shway Pau, and
conjectured that he knew more of those books than
he admitted ; so they drew near, and in their sacred
language, Pali, expatiated long on the beauties of
their religion. They pressed him to seek for merit,
and told him if he would only replace one of those
soiled book muslin streamers which floated from
the flag staff, he would get great merit. As many
times as it floated on the breeze, so many times
he would be king of the earth. He could not con-
ceal his contempt for this folly, and told them, yes,
it was only the natural course of things : if he
hung his head-dress on the staff, it would float if
there was any breeze. Then adjusting his silken
garment, and carefully concealing a small book
which he had in the fold, he left ; and a half hour’s
walk brought him to his abode.

“ His sister unrolled a mat for him, and his
nephew, a boy of six years old, with a good share of
the milk of human kindness beaming from his eye,
stumbled over the mat, spilling the cup of water
which he was wishing to give his uncle. A smile
lit up the face of Moung Shway Pau, as he picked
up the little boy ; but his brow instantly became
knitted, and throwing himself upon his mat he
pressed his aching head and sighed deeply. His
sister Mah Doke brought in her vegetables, and
began dressing them for the evening meal. As she

MOUNG SHWAY PAU.

231

glanced at her brother, she saw from the quick
heaving of his bosom that he was troubled, and
throwing down her knife, she was soon at his side,
asking him if he was ill. He replied, no and yes,
in the same breath ; and then said he did not
believe their god could save them from hell. Their
religion was all, give, give ; and he saw they would
only receive poverty in return for all their gifts,
and after death go down to hell. ‘ I wish to wor-
ship the God who can save me from hell.’ ‘ What,’
exclaimed the sister, her eye flashing with shame
and anger, ‘ Will you leave the religion of your
forefathers, for that of the foreigners ? You will
bring shame and disgrace upon your sister !’ And
she returned to her cooking.

“ Moung Shway Pau now drew from the folds of
his dress a small book, which he carefully opened,
and began perusing with eagerness. It was the
gospel of Luke the 9th chapter, 26th v. ‘ Whoso-
ever shall be ashamed of me and of my words, of
him shall the Son of Man be ashamed, when he
shall come in his own glory, and in his Lather’s, and
of the holy angels.’ — The tears rushed to his eyes,
and he smote his breast vehemently saying, ‘ I
denied thee, was ashamed of thee at the kyoung,
and I must go down to hell. I believe, O God,
thou art the only true God ! yet I denied thee there.’

“The shades of evening drew nigh, Moung
Shway Pau’s brother returned, and when the even-

232

MOUNG SHWAY PAU.

ing meal was finished, his sister told her husband
that her brother had become a heretic. His bro-
ther-in-law, who was a learned man, lit his cigar,
and with all the arguments at his command endea-
voured to prove that the system of idolatry was a
good one. Mouug Shway Pau opened his book and
read of the God who made the heaven and the
earth, and everything therein. ‘ This God can save
us from hell,* continued Moung Shway Pau, but
Gaudama our god, cannot. Gaudama does not
exist, and even if he did he could not save us from
hell, for in his own book he tells us, ‘ If you have
sinned, you must endure it.’

“ The brother-in-law admitted the truth of the
statement, but said it was a shame to forsake the
religion of their forefathers. ‘ Ah,’ said Moung
Shway Pau, ‘ your eyes are not opened to your
great danger, the children of murderers and robbers
ought surety not to follow in the footsteps of their
parents 1 It would be a virtue in them to forsake
those sins, and follow after the good and wise.’
The noise of these discussions soon brought in the
neighbours and friends ; and Moung Shway Pau to
his surprise found himself surrounded by some
fifty persons. Por a moment his whole frame shook
with agitation, but in two or three more, he gather-
ed courage, and with the light and instruction he
had received he pictured forth the wisdom of the
God who created the world, and filled it with

MOUXG SHWAY PAH.

233

its millions of beauties and delights. He told
them that this God had bestowed all these bless-
ings upon man : ‘ Yes,’ said he, * even upon us
Burmans and Takings, who have never once raised
our hands, in the attitude of praise and adoration,
to the Giver of them all.’ He tried also to tell
them of Jesus Christ, God’s only Son, but his views
were not yet distinctly clear about the wonders of
the cross and its agonies ; yet enough was told to
strike the hearts of one or two of the listeners, and
they resolved to visit the foreign teachers and learn
from them more of this wondrous story.

“ Moung Shway Pau sought his mat, but it was
not to sleep : his mind was too busy with the past
and present. He recalled the days of boyhood, and
those of riper years. "Where was the wife of his
youth ? and the children she had borne him ? His
little ones were sleeping in the quiet grave ; and
she had been driven from his home ; for he had
brought another to share the place in his affections
she had so long held alone. His sin rose up before
him as a thick cloud, and he groaned and wept in
the bitterness of his soul, crying ‘ God be merciful
to me a sinner !’ He spent the night in deep re-
pentance before God, and only closed his eyes just
as the sun began to shed its first feeble rays of
light. He was, however, soon aroused from his
slumbers by the shouts of the people, and the
tramp of multitudes. It was the waning of the

234

MOUNG SHAT PAH.

moon, the day of worship for the followers of Gau-
dama. Business had been suspended, and young
and old were busy in paying homage at the temples
of Gaudama, and presenting offerings of rice and
fruit and flowers. The people were dressed in their
best attire, loaded with yellow cotton cloth and
silk, and every now and then were borne upon the
shoulders of men, small trees, with hundreds of
branches from which hung handkerchiefs, pillows,
mats, umbrellas, cups, flowers, fruits, and candles,
offerings for the priests : the whole producing a
bright and gorgeous scene. These days had been the
delight of Moung Shway Pau, and he had been
wont to exult with pride over all this display, when
he compared it with the humble worship of the
foreigners and the heretics, but now his heart
sickened at the sight. He had firmly resolved to
become a Christian, and as the sun arose, he
hastened to the foreign teachers to receive instruc-
tion, and to tell them of his wish to worship the
Eternal God. The teacher’s heart beat with joy as
he heard the glad news. The native preachers were
called together, they all sought the mercy seat.
God was with them, and Moung Shway Pau became
a rejoicing convert. As his heart overflowed with
love, instinctively the image of his injured wife rose
before him, and he longed to tell her of the joys of
salvation through a crucified Saviour. The follow-
ing sabbath he was baptized, and the Monday

KO-THAH-A.

235

following went in search of his neglected wife. He
found her, told her of his conversion, confessed his
sin, and humbly besought her to return to his home.
At last she yielded, and before the church they
were again united. She is now seeking the favour
of God, and soon it is hoped she will be numbered
among His children.”

Many interesting circumstances occurred about
this period in the mission at Rangoon. A great
field was opening before it, and the land seemed
waiting to be taken possession of by the “ King of
kings.” A convention of the missionaries had been
held at Maulmain to meet a deputation from America,
to consider the best mode of pursuing their opera-
tions for the future, and the stations they were to
occupy in Burmah Proper. Soon after the return
of Mr. Kincaid and Mr. Vinton from the conven-
tion, we find mention of the ordination of Mau Ya
to the pastorate of the Karen church at Ya-the by
the aged and revered Ko-Thah-a the venerable pas-
tor of the Rangoon Burmese church.

Ko-Thah-a bad been three times imprisoned for
the name of Christ, and through good report and
evil report had for many years testified to the grace
of God in that city. He was now in his eighty-
fourth year: “ a shock fully ripe.” Though unable
to preach to his people, his life shone with increas-
ing lustre, and in his prayers there was such a re-
markable unction, that they awakened feelings of

236

HAXJ YA.

the deepest emotion in almost every heart. His
language was always pointed, and beautiful for its
conciseness and brevity. He was beloved by all
who knew him. He would often remark with
thankfulness that he had been spared to see that
time when the gospel could be preached with none
to oppose, and like Simeon of old he was now ready
to depart in peace, for his eyes had seen the Lord’s
salvation. We can scarcely imagine a more striking
picture than this venerable man presiding at the
ordination of Mau Ta, his fine eye beaming with
intelligence and holy joy.

Max; Ya had been baptized about twenty years
before, and had been an assistant preaching the
gospel for nearly fifteen years. The church in
their letter asking for his ordination, bore testi-
mony to the uniformity of his Christian character,
and ministerial faithfulness. He had endured suf-
fering and reproach for the name of Christ ; had
been fined, whipped, imprisoned under sentence of
death, and condemned to the worst of all kinds of
slavery. He had been made a pagoda slave, and
required to spend his life in the service of a god
whom he knew to be no god. His business had
been to keep the pagoda in repair. He was rescued
from this dreadful state by the kind assistance of
Col. Burney, who had been long and intimately
acquainted with the Governor, and said to him that
he should regard it as one of the greatest personal

MAU TA.

237

favours he could do him, if he would give Mau Ta
his liberty. The Governor yielded, and he had
already been the instrument in the hands of God
of the conversion from heathenism of some scores,
if not hundreds, of his countrymen. He was now
an ordained preacher of the gospel of Christ, from
whose labours the missionaries anticipated much
for the final and permanent establishment of the
Kingdom of Christ in that dark land.

Thus the work went on, and the people released
from the bondage in which they had been held, re-
joiced in the milder rule under which they lived.
“ Kow we can breathe and dare to sleep ; but before
the English took possession, we could neither breathe
nor sleep.” One old man, after speaking of the
oppressions under the Burmans and their deliver-
ance by the English, exclaimed with much warmth,
“ O how I wish I could see the Queen of England !
how I would worship her!" When told that her
Majesty would not be pleased with such worship,
he appeared unable at first to understand it, but
after repeated explanation, he for the first time
seemed to receive the idea of the existence of an
Eternal God to whom worship should be paid alone.

In December, 1855, Mrs. Ingalls writes : — -
“ Agreeably to the promise I made you last mail,
I will try and tell you of our last tour. We left
Kangoou, Tuesday the 13th, and at sunset reached
the village of Sike gu. We went, ashore, and the

238 mr. ingalls’ last journey.

first street led us to the idol-temple, or worship-
place. ‘ There,’ said an aged man, pointing to a
small marble idol under a canopy of yellow and
red paper, ‘ there is our god.’ We asked him if
that image could save them when they presented
their offerings, or asked to be saved from hell, or
perhaps to become gods ? He seemed startled at
the question, and said he had never thought of it
before ; but his fathers had worshipped these gods,
and he must not forsake their customs. Mr. In-
galls told him of the God who made the heaven and
earth, and all therein, and the way of salvation
through Jesus Christ. He gave the most respect-
ful attention, and followed us on to a crowd of
people, who gathered themselves around us, while
we told the men, women, and children, of Him
who alone can save them from hell. At dark we
went to our boat, and left a preacher on shore to
explain more fully the way of salvation. As Mr.
Ingalls was not well, I went ashore, and found a
house spread with mats, and a basket for my seat.
The man of the house had read some of our books,
and his eyes seemed to be opened to the truth.
The preacher I left on shore, and at midnight I
still heard his voice at the house. Left early in
the morning, and reached a village called The-lu.
The shore was so muddy that the men went above
their knees in getting ashore ; so we did not ven-
ture into the village. The preacher gave a few

ME. INGALLS’ LAST JOUBNEY. 239

books, and talked with the people, and in the even-
ing we left for the mouth of the river. We came
to a large stream on our left ; and, as the tide
turned, we entered it, and called at a large town
named Th’co’pein — meaning, the place where the
robbers used to assemble and repair, &e. We
found the people all engaged in boat-racing, and,
as the tide was against us, we were obliged to re-
main. The preacher climbed up the bank, and
found only two grown persons in the place, the
rest being at the river, attending the racing.
The racing was near us, and divided into two
parties, who separated, one on the right and the
other on the left bank ; as the men rowed, each
party cheered them on by music and dancing, and
the waving of flags by the young women. Forty
rupees were the stimulus ; and when one of the
boats gained the reward, that party sent up loud
cheers, and the boat returned, the rowers singing
and dancing until they arrived ; after which the
company separated. As the winners passed by our
boat, we found that they were many of them
Karens. Soon other boats came ; and when they
found who we were, they strongly urged that we
should visit their place. We had felt somewhat
sad about our reaching this place at this very
time; but we had committed our ways to G-od,
knowing that He would guide us in the way we
should go; and when this warm invitation came,

240 HR. INGALLS’ LAST JOTJENET.

we concluded to go to the Karen village, and return
to Th’co’pein iu the morning, when we hoped the
people would resume their usual occupations, and
be ready to receive us*

“We therefore left ; and, at sun-down, entered
the stream leading to the Karen village. At first
it was broad, but, after a few rods, it became very
narrow, and, as it was getting dark, we found we
were obliged to go on, or remain where we were ;
for return we could not, the stream was so narrow.
After a long and toilsome time of cutting down
trees and large bushes that obstructed our way and
nearly ruined our boat, we arrived at the first
village, called Co Doung. The mosquitos came in
by thousands, and Mr. Ingalls not being well, we
had a most dreadful night. Daylight came, and
we found we must go out of the stream, or remain
another day for the tide ; which we could not do
and carry out our plans ; besides, it was a dreadful
place for one in feeble health. Our time being
short, we went ashore, and found that most of the
people here were Burmans, the Karens living a
long distance beyond. Some aged men came, and
said they wished to hear about the God who we
said had made the world. Mr. Ingalls told them of
man’s fall, and the story of redemption through
Jesus Christ. Smiles and tears were mingled
together as they listened. They asked how they
must pray to God; and when Mr. Ingalls told

MR. INGALLS* LAST JOURNEY.

241

them, they listened as though their life depended
upon those words. ‘ But,’ said one of the old
men, with sorrow, * I fear we cannot remember
those words.’ We told them that the book we had
given them would teach them ; and they clasped it,
even as some precious treasure. They said they
should come to see us, and we expect to see them,
for we believe their hearts have been touched.
Some Karen girls came to see me ; but when they
saw Mr. Ingalls they ran under the house ; fearing,
they said, he had come to steal them. Mr. Ingalls
told them that I was his wife ; one of the girls
then looked into my face, and said, ‘ 0 yes ; she
has a white face: he will not want us.’ After
a few words of explanation they came about us,
and listened well. They understood Burmese
very well, and told me there was one Christian in
their part of the village. We had a pleasant time
at this place, and left, followed to our boat by very
many, and, better than all, by the grateful blessings
of the aged men. We felt deeply interested in
them ; for they were so sincere in all their ques-
tions, and seemed to feel that their god could not
save them. We had a hard time in getting to
them; but we left, thanking God that we had been
permitted to tell these aged men of the way of
salvation.

“ At noon we returned to Th’co’pein, and found
the people of that place, and hundreds from other

R y

242 MR. INGALLS’ LAST JOURNEY.

villages, engaged in making offerings to the priests,
and consecrating a dress for them. Two boats
were fastened together, and over them a canopy of
paper, cut and painted in fantastic forms, and the
sides hung and looped with yellow satin, made from
the sacred cloth. Some half dozen priests seated
themselves under this canopy, and read from their
Pali books ; while the people sat in their boats
around them ; after which a man went to the priests
and presented the sacred dress, and a few others
followed with fruit and flowers, and the scene
closed. We felt cast down when we came to this
place and found the people all engaged in their
forms ; but before we left we thanked God for send-
ing us at this very time ; for while they were conse-
crating the sacred dress, our boat was completely
surrounded by large boats, filled with respectable
men from other villages, who listened to us with
deep interest, and many of them confessed they had
no confidence in their religion. We gave some
choice books, and told them what they must do to
be saved. When we left we felt that we were short-
sighted creatures, and that God knew how to order
all things well. Hundreds had come to that place
to worship things of man’s invention; but God
had looked with compassion upon them in the midst
of their sins and opened a door of mercy for them.
God is truly a Being of mercy and long-suffering.
We received a warm invitation to visit the homes
of some, which we hope to do at some future day.

ME. INGALLS’ LAST JOUBNET. 243

“ At sundown left this place, and came to an-
other village, and before morning left for Rangoon.
This has been a kind of exploring tour, and, as we
cannot revisit them ourselves, we shall try and send
preachers to these places. "We have presented the
cup of salvation to many hundreds, and it has uni-
versally been received with gladness. But they must
have ‘ line upon line,’ to enable them to understand
all God’s will. After getting our mail, and attend-
ing to home affairs, replenishing our stores a little,
we left in the evening, for a trip up the Irrawadi
and Bassein River.

“ At midnight reached the village of Tet-thit ;
at eight in the morning, after a chat with the people,
left ; and at noon reached the village of Co-tu-yoh,
a large flourishing town, where the river forks, and.
large towns are built upon the banks, numbering
some five thousand people. We went ashore, and
found the head-man was an old friend of ours, who
had often attended our Sabbath service, and had
given fifteen rupees towards the Burman chapel.
He received us most cordially, and we concluded to
spend the Sabbath at his place. He told us we
might have our service in his audience hall, and in
the evening, as we went through the town, we
heard the streets resounding with the call of the
runner, warning them to come and hear of the God
who made the world. On Sunday they rang the
native bell, and we went to the house of the ruler.

244 ME. INGALLS’ LAST JOURNEY.

where we found two chairs for us, and mats spread
for the people in his hall. The people soon came,
and hundreds heard, for the first time, of Him who
alone is able to save them from hell. Many of
them were the builders of the temple, and the
strong men of the priest. They, too, listened with
the most rapt attention : they came, no doubt, with
an eye of curiosity, but they soon became deeply
interested, and the truth seemed to sink deep into
their hearts. Not only was the large hall filled,
but the house was surrounded with men, women,
and children, who were so eager to hear, that the
ruler gave them permission to tear off the front of
the house. As Mr. Ingalls stopped a moment in
his remarks, we could not but call to mind God’s
mercy to Burmah. How changed the scene !”

It was early in 1856, that, in the midst of these
interesting labours, the health of Mr. Ingalls, which
had been long failing, rapidly declined. As the
work increased, the hour of his release drew near.
A short trip to Bengal was tried in the vain hope
that a cessation from labour and a change of air
and scene might recruit his failing strength. Mrs.
Ingalls was left at Rangoon to do what she could
for the Burman converts, as there was no other
missionary in the Burman department then at Ran-
goon ; but he so rapidly declined at Calcutta, that
she was hastily summoned by the return steamer.
Knowing his great anxiety to get back to the scene

mr. Ingalls’ death.

245

of his labours that he might die there, they em-
barked to return thither. He still hoped he had
work to do for Burmah, and used to say ; “ I can-
not leave until some one is willing to come and care
for these souls as I have done. I left America to
die on heathen ground ; and I have never repented
the course I have taken.”

Just as the vessel was nearing Rangoon, on the
14th March, 1856, it was evident that he was sink-
ing. Miss Y inton, who was with them, had sung
to him,

“ The morning light is breaking,

The darkness disappears.”

The light of heaven had indeed broken upon his
soul ; the darkness and storms of this world had
disappeared ; and he entered into rest in the forty-
eighth year of his age. After Mr. Ingalls’ death,
we received the following from his widow: —

“ Rangoon , Nov. 8, 1856.

“ Tour very kind letter of August last came safe,
and I have to thank you for your kindness. I was
then deciding about my return to America ; and I
thought I should call upon you as I passed through
Calcutta, and therefore did not reply. It seemed
my duty to go home with my little girl, and I had
some fears regarding the work of a single lady in
Burmah. I packed my trunk, and was ready to go
by the return steamer ; but the woes of the hea-
then and the tears of the Christians, have come be-

246

MBS. INGALLS BEMAINS.

fore me with so much power, that I dare not go yet.
My fatherless child is left with but few relatives,
and none of this world’s goods ; and I felt it my
duty to seek for her a home, and see that she was
decently educated, so that she might care for herself
if God called me away ; but I feel the claims of
these people so strong upon me, that I must remain
a little longer, and trust God in regard to the fu-
ture. I huve therefore decided to remain another
year. It has been a bitter struggle of duty ; but if I
can see my Heavenly Father is guiding, then I shall
not fear to remain. I shall leave my present home in
the city, and go to a part of the town called Kemen-
dine. It is a new Burman field, and we may have
some obstacles to obstruct us ; but if God is with
us, we shall not work in vain. I shall have two or
three Burman preachers, with their wives, some Bur-
man schools, and shall go out into the jungle in the
dry season. I thank you for the interest you have
manifested towards me, and also your dear husband ;
and now I ask, as a favour, that you will pray for a
blessing to rest upon my work here. I have led a
happy life in this country. ~W e have had our clouds ;
but I think we have had more of the sunshine.

“ My dear husband loved the people, and they
loved him : so that we have always been surrounded
by dear Christians and heathen who were listening
to the words of our blessed gospel. My dear hus-
band always wished me to spend my time among

ME. INGALLS’ CHABACTEB. 247

the people ; so I have always been with him in his
work, and heretofore have had but little time for
sorrow. At times now I feel that my cup of sor-
row is too bitter for me ; but at other times God
does not forsake me, and I see His love in all that
He has done. My dear one was ripe for heaven,
and God knew when to take him. Every day
something comes up to remind me of my loss, and
the struggle is a hard one. Companies of Burmans
come in. They inquire for the teacher. It is a
bitter task to try and tell them that he is gone,
gone ; and it is not an easy thing for me to com-
pose myself to tell them of his peaceful end, and
remind them of his exhortations to them, and his
prayers on their behalf. These are bitter trials ;
but God has blessed some of these meetings, and I
know he will not leave me. My confidence in my
Heavenly Father was never so firm as now. And
then, too, the Christians are most kind to me, and
even the heathen seem to wish to do something to
cheer me. A large company came to see me a few
days ago, having heard that I was going to America.
One said, if I would stay he would do any thing for
me. One said he would give me the posts for a
house ; another the boards for the floor ; another
the material for enclosing ; and one poor man, who
had nothing to give, held up his hands, and said
‘ Here, Mamma, is my gift : they are strong, and
can help make the house, if you will only stay

248

LOSSES IN THE MISSION.

another that he would bring a boat and convey me
to his place. So you will understad I do not feel
alone with these poor Christians and heathen. My
health, too, is good, and that of my little girl was
never better ; so I have blessings with all my trials,’ ’
And thus this mission has proceeded, “ in deaths
oft.” Probably in no modern mission, save that of
the Church Missionary Society in W est Africa, has
there been so large a number of deaths in propor-
tion to the brethren employed. The following is a list
to the present time of those who counted not their
lives dear unto them, but have finished their course
with joy and the ministry which they received of
the Lord Jesus, to testify the gospel of the grace
of God. (Acts xx. 24.)

Deaths in the Burman and Karen Missions.

LOSSES IN THE MISSION.

249

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1850

Deaths in the Burman and Karen Missions. — (Continued)

250 LOSSES IN THE MISSION.

Death.

1852 At Arracan.
1852 „ Ditto.

1852 „ Maulmain.

1853 „ Ditto.

1854 ,, Sea.

1853 „ Arracan.

1854 „ Shwaygyeen.

1855 In America.
1855 ,, Ditto.

1855 At Sea.

1856 „ Rangoon.
1856 ,, Shwaygyeen.
1856 In America.

1856 „ Arracan.

1856 „ America.

1857 „ Rangoon.

1857 „ Maulmain.

1858 „ Rangoon.

Appoint-

ment.

ClHiniMOlMTfOinOOiOHiN^OOWlNC'l

OOGOOOOOOOOOGOCOGOOOOOOOOOQOQOCOOOCO

Department.

Burman.

»♦

>»

Karen.

Burman.

Karen.

»»

Burman.

Karen.

Burman.

Karen.

Burman.

Karen.

Names.

Mrs. E. R. K. Knapp,

Rev. H. M. Campbell,

Mrs. L. B. Stilson,

Mrs. Nisbit,

Rev. H. E. Knapp,

Mrs. Rose,

Mrs. 0. C. W. Harris

Mrs. E. C. Judson,

Rev. E. L. Abbott,

Mrs. M. F. Beecher,

Rev. L. Ingalls,

Mrs. M. V. Harris,

Mrs. S. C. Bixhy,

Rev. Mr. and Mrs. Satterlec,

Rev. J. Benjamin,

Mrs. Ranney,

Rev. D. Whitaker,

Rev. J. H. Vinton,

These are they that “ offered themselves willingly among the people. Bless ye the Lord.’
Judges v. 9.

JOURNEY TO TOUNGOO.

251

CHAPTER XI.

€nttngnn.

“ How beautiful on the mountains are the feet of them that
bring glad tidings.” — Isaiah lii. 7.

ITHIX a year after Pegu vras an-
nexed to the British Empire in
India, Dr. Mason, who had been
labouring since 1831 in the Tenas-
serirn Provinces, became so en-
feebled in health, that he was compelled to contem-
plate a return to America. On reaching Maulmain,
however, he determined, before doing so, to visit
Toungoo, the ancient capital of that kingdom. In
the days of the Burmese Government, no Christian
or Christian missionary had ever entered that terri-
tory, and the sound of the gospel had never reached'
the people’s ears. It was justly thought that the
present moment would be favourable to the intro-
duction of Christianity, especially amongst the
Karens, who associated with the rule of the White
Eoreigners a time of prosperity and peace and of
enlightenment in the knowledge of the Eternal God.

While Dr. Mason’s own mind was being pressed

252

JOURNEY TO TOUNGOO.

to go forth into this new field, Sau Quala, one of
the best and wisest of the Karen pastors of Tavoy,
was being led to consider its importance too, and
he had determined to go up the next dry season to
travel through the length and breadth of the land,
saying, in the spirit of Caleb : “ Let us go up at
once, and possess it ; for we are well able to over-
come it.”

Dr. and Mrs. Mason started on the 28th Sep-
tember, 1853, upon their journey northward, and
stepping into a large canoe, with a Karen Bible and
hymn book, turned its head towards Toungoo.
From Martaban, to Ava and the Himalaya, a range
of granite mountains runs nearly north and south,
between the waters of the Salween on the east, and
of the Sitang and Irrawadi on the west. For fifteen
miles, they had to stem the torrent of the Salween,
which at this season pours down an immense vol-
ume of water. At noon they rested for refreshment
under the shade of a large spreading acacia tree,
of which upwards of ten species are known in
Burmah, some with globular heads of flowers, some
white and some yellow ; some are immense creepers,
while others are noble timber trees, rivalled by none
except the teak. Twenty miles’ progress up the
Benling river brought them before Zaingyeik or
“ Foot of God” mountain, two or three thousand
feet high. At the base of this mountain is the site
of the most ancient city in Burmah, Thatmug. Mr.

JOURNEY TO TOUNGOO.

25a

Whitaker, who visited the site of this old city, says:
“ There remain only the walls and pagodas ; two of
which are the largest I have ever seen.”

The footsteps of recent and ruthless war could
be traced here and there, in the desolated villages,
as the travellers passed along ; hut occasionally their
sadness was relieved by an application for a Chris-
tian book from some Burmaus who, perhaps years
before, had received a tract, and who were anxious
to know more of the Eternal God, and the way of
salvation. On the third day they passed the site of
the old city of Benling, marked by a single palmyra
palm, raising its majestic head amid surrounding
desolation.

They rested on the sabbath, in a gothic-looking
temple on the banks of the stream, under the shade
of a banyan, and there, with their Karen and Bur-
mese Bibles and hymn book, they sought to attract
the passers-by, and to induce them to listen to the
words of heavenly wisdom. Many a little group,
during the day, drew near, and for the first time
heard of Christ, the Saviour of siuners.

At dawn they were on their way again, and after
pulling between high banks for a few miles, entered
a large lake extending further than the eye could
reach. The western boundary of the lake is only
four or five miles from the banks of the Sitang, into
which it opens by a narrow outlet. Here, at three
miles’ distance, the bore is heard roaring like the

254

THE SIT AN G RIVER.

waves on tlie ocean shore. At the mouth of the
river the tidal wave sometimes drives up a perpen-
dicular wall of water twenty-seven feet high, engulf-
ing everything before it. Two or three hundred
British troops lost their lives there, and it is not un-
usual to hear of boats stamped, and all but life lost.
The city of Sitang is but au inconsiderable village,
though the residence of a king six or seven centuries
ago. The valley was everywhere disturbed by rob-
bers, who, although the people were disarmed, found
no difficulty in procuring arms and ammunition
themselves, and kept all within their reach in a state
of terror and alarm. Dr. and Mrs. Mason, how-
ever, proceeded on in safety, and at last reached
Shwaygyeen, which is so beautifully situated, that
it affords one of the most picturesque views that
can be found, even in the east. It lies on the forks
of the Toungoo and Shwaygyeen rivers, with the
mountains close behind, and is one of the most
convenient stations for a Karen missionary of all
towns in Burmah. The Karen settlements com-
mence at half an hour’s distance from the city, and
continue, at short intervals, in untold numbers,
north, south, and east. At this station Mr. and
Mrs. Harris, from the time of the annexation, car-
ried on their earnest self-denying labours. They
and their four children had gone up to the place in
a country boat rowed by Karen disciples. It was
on a Saturday night they anchored, and the next

SHWAY GYEEIf .

255

morning, finding an empty shed, they assembled to
worship God, and there, for the first time, the glo-
rious gospel was proclaimed at Shwaygyeen. At
that time no Christian hearts beat there ; but now,
scattered up and down the hills, are hundreds of
baptized believers. Mrs. Harris was a woman of
no ordinary powers, and seems to have had a good
knowledge of the language. She had schools for the
children, and taught the men and women to read
with great success. She was at last struck with
fever and dysentery. On asking the doctor what
he thought of her case, he said, “ I would not say
there is no hope." “No hope ! ” she replied, “ you
know I am not afraid to die.” In speaking after-
wards to her, her husband told her that nature
must fail, if the disease was not checked. She then
said, “ Well, I have tried to shew these Karens how
a Christian should live, and now I hope to shew
them how a Christian can die. I had hoped to take
my dear children home to America some day, but
now you must do it, and I shall go to my dear mo-
ther ; (her mother had died a triumphant death not
long before). I shall need no outfit, and the voyage
will be short.” She did all she could to comfort her
husband to the last ; and had the Karens constantly
with her, exhorting them to follow Christ, that they
might reign with him.

To relieve her husband she had everything pre-
pared, even to her coffin. To her dear children she

256

DEATH OF MRS. HARRIS.

said, “ Don’t think of your mother as there,” point
ing to the earth ; “ but think of her as before the
throne of G-od and of the Lamb !” Having chosen
her grave clothes, and dressed herself in them, her
spirit fled. Mr. Harris had to bury her himself,
with the aid of the Christians. A little spot was
chosen close to the grave of those brave British
soldiers who had fallen in the service of their coun-
try ; and as they laid her there the thought arose,
how far brighter was the crown of glory which
she won in the service of the King of kings, than
the crown of victory won by those brave men, in
the service of their earthly king. Almost her last
words to her husband were, “ Remember , do all you
can for Shwaygyeen.” So strong in death was her
desire that Christ should be known, and loved, and
served, by the people for whom she had lived and
died.

But to return. After nineteen days of travelling
Dr. and Mrs. Mason came in sight of the walls of
Toungoo, looming up from a forest of palm trees.
The city is a rectangle, a mile from north to south,
and a mile and a half from east to west. It stands
on a plain, a quarter of a mile west of the Sitang
river, which is there about four hundred yards wide,
and deep enough for the navigation of large boats
at all seasons. The walls of the city were built
twenty-five feet high, with towers and battlements
which have been destroyed ; the walls themselves

IMPORTANCE OE TOUNGOO.

257

are still in good preservation, and the earth has
been heaped up on the inside, so as to form a beau-
tiful promenade all round the city. Here the chain
of mountains on the east, which approaches within
a few miles of the river, is seen in all its glorious
sublimity, pile upon pile, until they rise to a height
of eight or ten thousand feet. The distant western
horizon is bounded by the Prome mountains, and
by the valley of the Irrawaddy.

The position of Toungoo as a missionary centre,
appears to be one of considerable importance. Bur-
mans, Shans, Kyens, and Toungoos gather within
its walls ; and around are various tribes of Karens,
two or three of which were before unknown. This
station appears to be likely to rise in importance ;
and the hope is cherished that from it many will go
forth to be lights in the surrounding darkness, and
perhaps to be the heralds of salvation even into
China and Siam.

The province of Toungoo was formerly ruled by
an independent king ; but about 1612 it became a
dependency of Ava, and gave the title of Prince of
Toungoo to a member of the royal family, until it
was annexed to our empire in 1S52. The mission-
aries having settled themselves within the city,
many gathered round to see and hear. Dr. Mason’s
health was enfeebled and exhausted, but this made
him only more anxious to work while it was day.
Mrs. Mason gathered together a little school, and

258

THE MISSION COMMENCED.

at the end of a week sent out a Karen tract, “ The
Sayings of the Elders,” which Dr. Mason had pre-
pared some years before. It embodied the biblical
tradition of the Karens ; and on the front page was
written, “ The Eternal God’s commands come back
to the Karens. Learn to read them.” This little
messenger was given to one who was told to show
it to all who would listen upon the mountains ; and
no doubt the prayer of faith ascended, that God
would make it successful. Some three weeks after,
a chief with about forty followers presented himself
in front of the verandah. Being seated, he began
carefully to unroll some plaintain leaves, which he
had in his hand, and which evidently contained
something that he esteemed most precious. Leaf
after leaf was laid aside, until at last the little tract
appeared, which he reverently presented to Mrs.
Mason, begging her to explain its contents. How
gladly was he instructed, not only in that, but in the
Karen Bible! With wonder and astonishment he
listened to the word of God in his own mother-
tongue ; and taking the book in his hand, he bowed
three times before it, and saying, “ Surely it is a
spirit, for it speaks Karen.” This chief and his at-
tendants were present on the arrival of a letter from
the native churches of Tavoy; and their delight was
inexpressible when they learned that they had
brethren far away, who could read the Spirit-book,
and write letters. Hearing that a Karen teacher

VISIT FROM THE TATTBEAH CHIEF.

25f)

was coming to visit them, they all exclaimed, “ Send
him to us! send him to us! we’ll feed him, we’ll
clothe him, we’ll build a house for him, we’ll take care
of him but the old chief pressed before the others,
and begged that his name might be put down first.
He is now not only a believer himself, but has several
flourishing Christian churches among his people :
nor have the tribe ever once offered to demons since
the little messenger was sent amongt them.

It was not long after this interview, that a party of
strange-looking Karens looked in through the door
of the missionary’s dwelling. They were altogether
unlike any that had been seen before. Their leader
was a tall finely-formed man, with an expressive coun-
tenance, and dressed in the picturesque costume
of the Taubeah tribe. A curious basket was thrown
over his shoulder, and a long bamboo spear served
him both as a weapon and a staff. He was attended
by eight or ten men evidently inferior to himself,
who, with restless eyes, seemed ever on the alert for
the coming foe. They were from the lofty moun-
tain to the east of Toungoo, and had come to see the
Christian teachers, and to hear their words. The
Chief was immediately asked whom he worshipped ?

“ Thako Mosha,” he replied. This mythical being
receives divine homage from every tribe of the
Karens, but under different names, and it is pro-
bably Indra, whose worship is so popular amongst
the Hindus. Whatever it be, the rites connected

260

THAKO MOSHA.

with it have a most tenacious hold of these nations,
and present the greatest obstacles to their conver-
sion. It seems an easy thing to induce Karens to
say they will worship the living God, because they
believe their ancestors worshipped him ; but say to
them, “ You must not practise the Thako Mosha’s
rites,” and they instantly dissent, especially the
elders, who declare that if their children fail to ob-
serve them, the most terrible judgments will follow,
and no persuasion can prevent them ; nothing but
the enlightening Spirit of God.

There is a place in the Toungoo mountains which
is celebrated throughout this region and Tenas-
serim as the residence of this Thako Mosha. It is
the Olympus of the Karens, and shoots up in two
lofty points some seven thousand feet from the
plain. Between these is a sacred pool, of whose
magical virtues the country is full of legends, and
here the Karens go up once a year to worship and
make offerings to this great Thako Mosha, or great
spirit, which dwells upon the summit watching over
the actions of men. The Taubeah chief came from
this mountain, and worshipped this being. He was
asked if his people did so too ; and if he believed
it was this spirit that made the world ? “ No ;

L’Ouah Do,” was his immediate reply. Ouah is
the appellation given by all the Karens to the Eter-
nal God, but with different adjectives attached.

A Sgau Karen would say G’cha Ouah, Lord

THE TAUBEAH CHIEF.

261

God : a Pwo Karen might say this, but would be
just as likely to say Moung Ouah, the Honourable
God, particularly if not acquainted with the Chris-
tians. A Mona Karen would say, Ouah Pado, the
Great God ; and a Taubeah would say L’Ouah Do,
also the Great God. To one acquainted with letters
these local differences would present no difficulty ;
but say to a Taubeah, * G’cha Ouah has commanded
this or that, and he is unaffected by what you say ;
but change it to ‘ L’Ouah Do,’ and the smile of inte-
rest shows that thought is awakened.

The Taubeah chieftain proved to be a minstrel,
and recited three or four lines of genuine Karen
poetry concerning the deity, of which the following
is a literal translation : —

“ God made the earth, God made the sky.

All creatures that walk, and all that fly,

God made the trees, He made the sea,

God made man, and all things that be.”

Music ever has a charm ; but nothing could have
been more pleasant to the missionary’s ear than the
chief ’8 wild chanting of his eloquent psalm of the
great Creator. The more they knew of this maD,
the more the interest in him was increased, espe-
cially when he said that his young wife and child
had been torn from him by the Burmans, and sold
into slavery.

One day he asked the missionaries if they had

2G2

HIS THESES.

come to remain. On being told that they -would
not go further at present, and having satisfied him-
self that no Burman was near, he began improvis-
ing, alluding to the Burman chiefs who were stock-
ading near Toungoo. His measure was irregular
and hurried, but the purport was as follows: —

“ Teachers! ’tis now a sorry day;

These wicked chiefs all in array,

Up in the north with great display,

For boldest strife and bloody fray,

The English power defy.

“ Say they, * The conqueror yet shall bend,

For all our loss shall make amend,

Our border we will stout defend,

And ever down our troops will send.

Their strength again we’ll try.’

“ So, teacher, rest; in Toungoo stay,

Nor from the town stray far away,

For scarcely yet dare we to pray.

Or e’en to sing a heart-felt lay,

Our foes are ever nigh.

“ Oh ! we Karens could tell a tale
Would make the pale man grow more pale:

How sisters’ shriek and brothers’ wail,

Are mingled on the sighing gale

With the mother’s piercing cry ! ”

Here the chief paused, and leant bis head upon
his staff, as if his heart was too full of painful me-

VISIT FROM A TOUNGOO LAD1\

263

mories. He had, however, touched in the breasts
of those who listened, a chord which responded with
deepest sympathy, and they were henceforth friends.
Many Taubeahs visited the missionaries during the
time of their brief sojourn in Toungoo, and in none
did they feel a more prayerful earnest interest than
in the unfortunate minstrel. But the missionaries’
labours were not exclusively confined to the Karens.

The following account of an interview which Mrs.
Mason had with one of the former Governor’s wives
shortly after the arrival at Toungoo, will not be
uninteresting. "We give it in her own words: —
“ Fancy a Toungoo lady, some sixty years of age,
her silvery white hair smoothly combed up from an
ample forehead, her black lustrous eyes keenly
glancing from beneath highly arched eyebrows, her
fingers adorned with the nine magical stones of
Burmah, her feet slipped loosely into scarlet sandals,
her person attired in a pink and white silk robe,
woven in small checks, open after the Burman
fashion, with a crimson cincture concealing the
bust. Over this a delicate lawn jacket open in front,
and above all, gracefully flowing over the left
shoulder, a richly-wrought white lace scarf. Imagine
such a figure, and you have before you a Woonka-
dau of Toungoo, or Governor’s lady, as she appeared
when she paid me a visit with her suite, soon after
our arrival. Having ordered mats to be spread,
I took a low seat beside her, and inquired : ‘ Does

264

CONVERSATION WITH HER.

the Woonkadau wish to hear of Jesus Christ ?’ She
replied, ‘ I have come to hear.’ Turning to an
attendant I said, ‘How old is the Woonkadau ?’
‘ I have lived sixty-five years,’ was her own reply.

“ ‘ Indeed ! the great mother is as old as my
grandmother. I am but a child in years beside her ;
nevertheless God, in great mercy, has shown me
the true way to happiness.’

“ * Let us hear! let us hear !’ said the attendants :
so I endeavoured to tell them slowly and solemnly
of man’s sinful state — of their individual sins — of
Christ’s atonement — of the comfort here, and ever-
lasting bliss attendant upon receiving it, and the
danger of rejecting it, pointing out to them dis-
tinctly the great difference between salvation by
Christ, and the annihilation promised in their sacred
books. The AY oonkadau was a very understanding
woman, and so were four or five others in her train,
one of whom could read very well.

“ ‘ I am afraid you will not like my words,’ I
remarked, ‘ you will not like to hear that it is sin-
ful to offer adoration to the idols, and Poongyees ;
but I must tell you, because God says so.’ She
smiled and replied :

“ ‘ You are a woman, the same as myself, only
you have more knowledge ; and what you say are
not your own words, but God’s words, we must re-
ceive them as God’s words.’ They all assented to
the truth, but I fear only from true eastern polite-

HER ATTENDANTS.

265

ness, as they did not seem at all affected ; and as it
was towards noon, she asked permission to retire,
as it was her hour for sleep. After this interview,
I used often to send her books and messages, and
on sending her the ‘ Life of Christ’ in Burmese, she
was greatly pleased, and returned many salaams,
saying she had long wished to see such a book, and
would give attention to the paragraphs I had marked
for her.

“ In the Woonkadau’s train was a pretty young
Burmese, very graceful and lovely in her manners.
She looked intelligent but said little : one of her
companions observed : ‘ You say, God made us all,
and loves us all ; if this be true, why has He made
you 'white and me brown ? No, no,’ she continued
with a bitter smile, * He does not love the Burmans ;
He’s the God of the English, not the God of the
Burmans.’ ‘ You plant a garden,’ I replied, ‘ you
put in tuberoses, balsams, oleanders : you are very
fond of your flowers, for you planted them yourself,
so you carefully tend them, water them, dig about
them, get rich soil for them, and watch with an ad-
miring interest to see the blossoms open.’

“ ‘ Yes, yes.’

“ ‘ By and bye a companion comes in, and begins
to carry off all the red and yellow flowers, “ Stop
stop !” you cry, “ you are spoiling my garden.”
“ No, no,” she says, “you only want the white ones.
I’ll have all the others.” ’

266

VISITS MOM OTHEE LADIES.

u ‘ She should not have them.’

“ ‘ Just so. The world is God’s garden, and the
people His flowers : white and yellow.’ But Mah-
naht (the devil) comes in with his legion, and pulls
them here — there — armful after armful, saying,
‘ I’ll have all the red, and all the yellow, to keep
my fires burning.’ But God says, ‘ No ! You shall
not destroy my flowers.’ They were pleased with
the simile, as orientals always are with anything
like a parable.”

“ Nearly all the Menkadaus, or gentlemen’s wives
in and around the city,” Mrs. Mason wrote at that
period, “ have visited us at different times, and one is
a person of uncommon talents. She can read fluently,
and the people say she knows more of Burman books
than any man in the place, except two or three priests.
This is a very rare case, for we have seen only a few
women in Toungoo who could read at all. I feel
much interest in this person, and much time has
been spent in instructing her, perhaps more so,
because she is, for a heathen, a really loveable woman,
soft and winning in her manners and has a particu-
larly sweet pleasant voice. She visits us frequently,
reads our books, and says she is considering the
Christian system ; but does not yet believe. Her
husband is from Ava, a tall noble man ; but not
friendly to our religion. This woman has a pretty
daughter whom she has taught to read, and whom
she wishes to place with me for instruction, and

THE TRINITY A DIFFICULTY. m 267

I cannot but hope they 'will some day become true
disciples.

“ One day she was stumbling on the doctrine of
the Trinity. She was advised to let it alone until
she had learned more of the character of Christ’s
life and doctrine, but she would dwell on that, and
remarked, —

“ ‘ I can understand all the rest, but this point is
inexplicable.’

“ Having in vain tried to illustrate the subject,
she was asked, if she did not love her husband?
* Certainly, and obey him too, usually.’

“ * What, without understanding all his thoughts,
or seeing into his heart ?’

“ ‘ Ah, I see,’ she replied ; ‘ you mean we should
be content to serve God without understanding
Him.’

“ ‘ His own Son died for you ; what husband
would love like that V

“ ‘ True, true.’

“ ‘ Would you feel any happier if you could look
into the Eternal God as you can look into your
idols of papier mache ?’

“ No, — after a pause, ‘ I — I don’t think I should ;
He would not seem so great.'

“ ‘ You think it hard,’ it was observed another
day, ‘ to give up what you call merit ?’

“ ‘ Yes,’ she said, ‘ I have done a good deal in my
life for Pagodas, and monasteries, and it is very
hard,— very hard.’

268

CONVERSATIONS WITH VISITORS.

“ Ah, dear friends, if you could be here on the
spot to realize these things, I do not know how you
would feel, hut I know how I feel, and that I can-
not stay the tears, as this gifted woman sits before
me, bound in the iron fetters of Buddhism, which
are from childhood tightening, tightening, and are
still drawing, drawing almost irresistibly, down to
eternal woe.

u Another Menkadau, an elderly lady, is perhaps
equally intelligent, but very different. She has a
great intellect, understands almost before the words
are spoken ; and will often turn round, and expound
to the others : taking care, however, to give it as
the sentiment of the teacher, not as her own.

“Many attempt to make out that Christianity
and Buddhism are the same ; and some of these wo-
men appear really inclined to believe Jesus Christ
to be Arumaday, the anticipated Buddh ; but this
old lady saw the difference at once. ‘ They are not
alike,’ she remarked one day with emphasis, ‘ not
alike ; they are like this,’ holding up her hands in
opposite directions. Nothing could be more cor-
rect ; though not one in fifty will acknowledge it.

“ One day, several of the Mathoolaus or nuns
came to see us, some of the first in the place. They
asked for offerings. We had to tell them, as the
Apostle did the poor lame man at the temple, that
silver and gold we had none ; and gave them Mrs.
Arm Judson’s catechism, and read to them from the

THE LOVE OF CHEIST.

269

Scriptures, after which they departed respectfully,
and apparently very much pleased. One of the
number could read ; and I believe she is the only
one who can, among the whole fifteen Mathoolaus
of Toungoo.

“ They seemed to receive the gospel,— and it
would not be strange if they should hereafter wor-
ship Jesus Christ in connection with Gaudama and
the Nahts ; and this is what it is imagined a great
many Burmans will do. Indeed, were the gospel
to be now suddenly withdrawn from the Province,
undoubtedly a few years hence the traveller would
find Jesus Christ’s image among the idols of Toun-
goo. On one occasion, as many as thirty promised,
and apparently with all sincerity, that they would
hereafter worship Jesus Christ. But when they
were asked if they would cast away their idols, — •
* How can we ? ’ they replied, ‘ the religion of our
fathers ? We’ll worship both, Jesus Christ and
Gaudama.’ * True,’ they were answered, ‘ it has
been the religion of your fathers for some time
past ; so has this country been the country of your
fathers, but ’ — here the word was suddenly taken
up by a Bur man officer standing by, who has en-
rolled hi3 name as a decided believer, — ‘ but God
has pitied us,’ he continued, anticipating the
thought, * He saw our distress, under Moung Byu,
Moung Kyouk Long, and others, and sent the
English to deliver us. Now He sends the Gospel

2 70 THEIR ANXIETY TO LEARN.

of His Son to liberate us from the Nahts, and all
their evils. Good ! good ! good ! ’

“ Many have been evidently touched •with this
thought ; and tearful eyes have been seen in Toun-
goo, in four or five instances, when the infinite love
of the Redeemer has been pourtrayed.

“ This may appear a slight thing, and unworthy of
notice, that the heart should feel when a bleeding
Saviour is suspended before them — but it is not so
in. heathen lands. The mind is so withered and
crusted with the mire of demonolatry, there is no
room for the Holy Spirit to enter. And yet such
hearts as these do soften — repent— believe. We
can, as yet, count but two believers who appear to
be heartily decided to give up idolatry among the
Burrnan females of this city, but they cry out by
scores ; ‘ Don’t go away ; your words comfort us.’

“ One woman came some miles one morning from
a distant hamlet to hear of our religion; and after
listening with patient attention for more than an
hour, she said, * I think I shall believe. Your words
sound good — they seem to make my heart light.
But you are going away, — how can we believe ?
We hear a little — it seems true— but we don’t well
understand — we can’t go alone. Do leave some
Christian Burrnan to teach us. The sun has risen
a little way up ; but when you leave it will sink
back — and all is gone'

“ Many a time have I gone to my room with a

ZEAL OP SHAPAU.

271

heavy heart after 6uch interviews, knowing the
words were too true. But we try to inspire hope;
and sometimes draw the attention to the power of
the Christian religion, illustrating it by the new
moon increasing to the full, and asking if anything
can stay its course ? Or when a vessel of palm wine
is set in the house, if it will not surely all ferment ?

“ ‘ Ah, yes, yes ! ’ — they exclaim, their faces
brightening, ‘you mean the Bible; true, true, that
is good ; you will leave that with us.’ ”

The time for departure was drawing near, health
was failing, and Dr. Mason was anxious to find a
man who would go out to the Bghais, a tribe which
had never yet been visited. One of the boatmen,
who had navigated their canoe up the turbid waters
of the Salween, was a Karen Christian named Sha-
pau. As a boatman he earned much, but he was
not happy. He had neglected to speak of Christ
and His salvation to his friends and countrymen.
One day he was asked, if he would not like to go
and work for God? His eye brightened as he
replied in the affirmative. As he could speak Pwo
Karen and Burmese he was employed as interpreter
among the Burmese, and became deeply interested
in the work, so that when Mrs. Mason commenced
her school in Toungoo she made him her assistant,
and he proved to be a very useful and efficient
teacher. He was a humble man, and had a very
poor .opinion of his own abilities, and when first

272

ZEAL 0$ SHAPAtJ.

asked to undertake it, said, “ I cannot teach, I know
nothing myself.” Mrs. Mason made him sit down
by her side, and began to catechise him and to draw
him out, until at last he exclaimed with the greatest
simplicity and astonishment, “ Why I did not think
I knew half so much.” When Dr. Mason was inquir-
ing for a man for the Bghai tribe, it was noticed that
Shapau looked very thoughtful, and one day he ven-
tured to express the wish that he knew enough to
teach the Bghais. “ Perhaps you do,” was the
reply, “but would you be willing to leave your
child, your friends, and to go among these uncivi-
lized tribes, and work for only four rupees a month ;
which, you know, is all that we can give you ?” He
left for a time, looking very thoughtful, doubtless to
pray. After awhile he came again, and when the
inquiry was put to him, “ Well ! Shapau, can you
go ?” he said, “ I cannot go for four rupees, but I can
go for the love of Christ !” This is an illustration of
tho spirit of devotedness which actuated these disci-
ples, and led them to surrender up everything to
the service of their Lord.

But here our narrative must pause. It was ori-
ginally with difficulty, and at great hazard that
Dr. Mason, in his feeble health, had commenced
this mission at Toungoo ; but now, completely ovex1-
come and exhausted, he was compelled at the very
moment when all seemed fairest and most hopeful,
to abandon this field of labour. Our narrative has

A DEADER RAISED DP.

273

now to record bow the Lord of the harvest, in
answer to the prayers of his people, raised up from
this Karen nation a man gifted with all the needful
graces for proclaiming and establishing the gospel.
It is to this man’s singularly interesting and re-
markable history that we have now to direct our
attention.

274

SAIT QUALA’s FATHER.

CHAPTER XII.

Ian (kttala.

“ An example of tlie believers in word, in conversation, in
charity, in spirit, in faith, in purity.” — 1 Timothy iv. 12.

HE history of Satj Quala, the first
Karen missionary at Toungoo, is
an interesting illustration of what,
by the grace of God, an earnest,
zealous, devoted heart can do, which,
consecrating all its powers to the Redeemer’s ser-
vice, seeks to win souls to him. It is a proof also
that God does choose the weak things, and the base
things of the world, and things which are despised,
to work out his own gracious purposes, ‘ that no
flesh should glory in his presence.’ Sau Quala was
the child of Karen parents, horn and nurtured in
one of the wildest of their mountain glens. A cas-
cade came leaping from rock to rock, through a
deep gorge, just below his mother’s dwelling; its
bright, clear, dancing waters, a fit emblem of his
own future healthful active course. His fathers
proud nature had long chafed under the bitterness
of Burman wrongs, and longed and sighed for de-

sau quala’s father.

275

liverance. Often would his full heart give utterance
to such expressions as these : “ The bamboo leaf
falls on thorns, the thorns pierce it. Thorns fall on
it, the thorns spear it. Our habitation is a thorn
bush. We come upon the Siamese, the Siamese
make us slaves. We fall upon the Burmese, the Bur-
mese make us slaves.” He hated his Buddhist op-
pressors. He hated their religion, their pagodas,
their priests, everything that was theirs. He hated
the taskmaster who ordered him to-day to drag boats,
or pull logs, and the officer who commanded him
to-morrow to cut bamboos or ratans, to gather
spices, or collect dammer or bees’-wax. “ The iron
had entered into his soul,” and even his gentle un-
complaining wife could scarcely win a smile from
his darkened spirit, as she laboured patiently,
planted the cotton, weeded it, gathered it, spun it,
dyed it, and then wove it into cloth for garments
for himself and their children.

Reports, however, had reached them that the
white men had come by sea to the Burmese ports,
and believing that these white men were destined
to be their deliverers, they began to look forward
with hope to the day when their galling yoke would
be broken, and the oppressed go free. It was about
this time that their second child was born, and to
him they gave the significant name of Quala, —

‘ Hope because, they said : “We hope happiness
will come to us in his days.”

276

SAU quala’s boyhood.

It was no wonder that the boy should grow up
with a thirst for liberty, or that he should treasure
in his memory every tradition which prophesied of
the emancipation of his nation from the Burman
rule. As he kept watch over his father’s rice-field,
and drove away the peacocks and the monkeys, his
boyish fancy was occupied with the time when the
promised deliverers would come, and he would sing
in wild cadences —

“ The children of God are those who took
From the hand of God, the Holy book ;

The white foreigners are the sons of the Lord,

They obtained of old His Holy word.”

The hour of deliverance did come, and the Eng-
lish took possession of Tavoy, when he was about
fourteen or fifteen years old. They had not been in
the place many days, when Quala, accompanied by
his father and mother, went into the city. To their
great surprise and alarm, they were no sooner
within the walls than they were taken before the
Governor and several military officers ; but they
were soon re-assured by the kind treatment they
met with. The Governor would not allow them to
prostrate themselves before him, according to orien-
tal custom, but bade them stand erect, and, after
talking kindly to them, dismissed them with pre-
sents of money, and a turban for each.

It was about two or three years after this period,

HIS CONVERSIOH.

277

that Ko-thah-byu, the first Karen convert, was bap-
tized, and went forth immediately to preach the
gospel to his countrymen. It seems that a “ con-
verted Karen no more thinks of asking for a license
to preach, than he would for a license to pray.”
The first impulse of his spiritual life is, to declare
what God has done for his soul, and to invite all
whom he can reach to believe and live. Ko-thah-
byu was an eminent example of this, and the first
house in which he proclaimed the message of mercy,
was that of Quala’s father.

There the neighbours assembled in the evening,
under the impression that Ko-thah-byu would, ac-
cording to their custom, trace his genealogy, to show
that he was not an enemy, but a relative ; but he
had better things to tell them, and one at least, the
youthful Quala, believed to the saving of his soul,
and said within himself, “ Is not this the very thing
we have been waiting for ?”

Quala’s father was strongly opposed to the new
religion, and the boy had to learn that it was not an
easy thing to follow his divine Master, but that it
involved taking up the cross, if he would go after
Him. '

Mr. Boardman, not long after, went to the village
to preach, but so strong was his father’s opposition,
that Quala did not venture to go and hear him.
Yet the seed of eternal life had taken root in his
heart, and love to the Saviour was burning there

278 ms mother's conversion and death.

too fervently to be quenched. His mother too had
embraced the truth and sought every opportunity
of hearing the word of life. In Mary’s spirit she
sat at the feet of the teacher, drinking in, from early
dawn till late at night, the word which was able to
save her soul. She was a lovely picture, with her
large beaming eyes, full of intelligence, fixed upon
the speaker, or occasionally, when there was a
pause, turning to those near, that she might recom-
mend in tones of persuasive tenderness, those
truths which had wrought so great a change in her,
and filled her with such bright hopes of future
blessedness. She only lived a few years after her
baptism, but they were years of spiritual growth :
first the blade, then the ear, and then the full corn
in the ear, and then the gathering into the heavenly
garner.

Quala resembled his mother in many points of
her character, especially in her stedfastness and
hope. The fierceness of his father’s opposition was,
at last, so great, that he sought permission to visit
an elder half brother, who was living on the eastern
side of the mountains ; and thither he started one
foggy morning with his wallet thrown across his
shoulder containing all he possessed on earth, his
pruning knife and betel box, and a few treasured
Burmese tracts. The path was soon lost in the
streamlet, until pressing on, he came to a point
where another torrent came flowing in from the

EESIDENCE WITH HI3 BR0THEE.

279

north, and upon the spur which rose precipitously
between them, his sure foot soon found a pathway,
which conducted him to the summit of the moun-
tain. In pursuing the same route fifteen years
after, his elder brother was attacked and devoured
by a tiger ; but the angel of the Lord had encamp-
ed round about His young servant, and conducted
him in safety to the sanctuary he had prepared.
Quala’s brother lived in a sequestered dell at the
foot of the mountains, and here, in habits of prayer
Quala fulfilled his daily duties, assisting his brother
in the cultivation of the land. As his mental facul-
ties expanded and developed under the vivifying
and strengthening influence of the grace of God, his
thirst for knowledge grew also ; but there were no
books in his own tongue, and he could not read in
Burmese, indeed he scarcely understood the language
colloquially. His earnest spirit was not however to
be daunted by difficulties, which to many would
have appeared insuperable, but unaided and alone,
he set himself to learn to read Burmese, before he
knew how to speak it. His elder brother, who
knew a little Burmese, commenced the study with
him, and long after the evening shadows had fallen
might they be seen by the light of their little lamp,
poring over the page, forgetting their weariness in
the interest of the work before them.

Dr. Mason says, “ In my acquaintance with Karen
converts, I have often observed, with admiration,

280

THEIE EAKNEST STUDIES.

the manner in which the mind when brought into
a right moral state, not only craves for knowledge
but knowledge of truth, for which it seems to possess
au intuitive attraction.” Quala had seen Bur man
books from his early childhood, but Buddhist errors
had no attractions for him. It was not until he
heard of Christian books, especially the Bible, that
the desire for the ability to read was kindled within
him.

After spending some months in this peaceful
manner, he felt that it was his duty to return to his
father, and to tell him of Christ’s love to his soul,
and of his desire to confess and to follow Him ;
trusting that his father, seeing his stedfastness,
might be induced to let him be baptized. But he
met with nothing but reproach and anger ; and
spiritless and disheartened, his faith failed, and he
began to distrust God, and to murmur against his
providences. “ I will never go to the teacher as
long as I live,” he said, “ and I will pray no more.
When the righteous One appears, my father will
suffer himself, and I will say, I did not dare to
become a Christian on account of my father.” He
adds, “ I felt very unhappy. I wept all day, and
thought I would starve myself to death.”

But the next day he repented of these feelings,
and after a time returned to his brother’s peaceful
dwelling. Ere long, a company of inquirers went
down to the city of Tavoy ; amongst them was Sau

SATT QUALA* S PKOFESSION.

281

Quala, and in December, 1830, he made a public
profession of his faith, and was admitted into the
church of Christ by baptism. Since then, for more
than a quarter of a century, he has held on in a
stedfast course ; and by his unblemished Christian
character has won the respect, confidence, and affec-
tion of all connected with him.

As soon as Quala was baptized, he began to tell
of Christ, and to read and expound the Christian
books that he possessed to those about him. If his
father listened and opposed, he would meet him
with irresistible arguments in the words of Scrip-
ture,— those words, “ majestic in their own simpli-
city,”— until his violent and unbelieving parent was
silenced before the mighty truth of God. With
the Karen converts, this desire to impart the know-
ledge of salvation seems a first principle of their
new nature. Dr. Mason says, “ When I first went
to Tavoy, I found amongst the few Christian Karens,
one man who could read Burmese very well, but had
no power to communicate his ideas with facility to
others. Another was unable to read, but was apt
to teach and able to speak with fluency and power.
Without consulting the missionary, or expecting
remuneration for their labours, these men, whenever
circumstances allowed, went out itinerating through-
out the country. Wherever they got an assembly
together, the reader read a portion of the Burmese
Scriptures or a tract, while the speaker expounded .

282 PRESENT AT BOARDMAN’ S DEATH.

and exhorted in Karen. Very few men have been
more successful preachers than these.”

When Boardman, the Karen missionary, was
sinking into the grave, as we have before mentioned,
he determined to spend his little remaining strength
in visiting the jungle homes of the Karens near
Tavoy. A party of them came in to assist in carry-
ing the litter and in administering to his wants,
and amongst that number was Quala. While en-
camped in the forest, the dying missionary assisted
by Dr. Mason, who had just then arrived in the
country, held daily meetings for teaching and prayer
with the people. The early morn, the sultry noon,
the quiet evening hour were witnesses to those
solemn teachings, when one so soon to enter
into the holy of holies spoke of life and death, of
judgment and eternity. Quala, his mother and
sister were the first to come, the last to go away.
They sought too to render every assistance they
could to Mrs. Boardman ; and when at last his
failing strength warned them that their beloved
teacher was to be taken from them, Quala was
amongst the number who carried that fading form
to the little sequestered cove where, beneath the
shadow of the broad-leaved trees, he witnessed the
baptism of thirty-four Karens for whose salvation
he had prayed and laboured.

It was the same hand that gently carried him to
the boat which was to convey him home, but on the

STUDIES UNDER DR. MASON.

283

way thither his spirit fled, and “ he was not, for
God took him.” It was the same hand that bore the
body to its last quiet resting-place, there to slumber
in the dust, till it shall be reunited to the glorified
spirit in the realms of everlasting day. What
solemn thoughts must these scenes have kindled in
the heart of Sau Quala ! They must have given a
reality to the great truths he had heard and learned.
He had seen that to the Christian death was dis-
armed of its sting and of its terror, and that to de-
part and be with Christ, was esteemed by him to be
“ far better.”

From the opportunity which Dr. Mason had of
observing the character of Quala at this time, he
was convinced that he had no ordinary mind or
heart, and he therefore determined to keep him in
town, that he might study Karen with him, and
that Quala might have the advantage of attending
Mrs. Boardman’s school. At this time Dr. Mason
writes : “ During the first year of my residence in
Tavoy, in 1831, I devoted a considerable portion of
my time to visiting in every house in the city and
suburbs, leaving at each a tract, and a portion of
Scripture, thus bringing into actual use the know-
ledge of Burmese that I was acquiring from day to
day. Sau Quala often accompanied me in these ex-
cursions, and my knowledge of the language being
quite imperfect, he would frequently repeat and en-
force the sentiments I had uttered in more ‘ accep-

284

ALSO UNDER DR. JUDSON.

table words’ though he often met with the savage
rebuke, * Who are you ? You are just like that dog.
He knows nothing but what he is taught, he goes or
comes just as his master orders him.’ He was un-
moved, however, by their cutting sarcasm, and more
open abuse. He took the Bible as it said, and Christ
at his word, when he read, ‘ Blessed are ye when men
shall revile you, and persecute you, and shall say all
manner of evil against you, falsely for my sake : —
rejoice and be exceedingly glad ; for great is your
reward in heaven ;’ then he rejoiced at finding him-
self in circumstances which entitled him to rejoice,
and he looked heavenward for the reward of his
labours.

In 1833, Mr. Wade being obliged by sickness to
return for a season to America and to abandon the
work he had commenced of preparing a translation
of the Bible in Karen, Dr. Mason determined,
although he had only been a short time in the
country, to do what he could in preparatory work,
and after consulting Dr. Judson, he determined to
send up to Maulmain his two most promising young
men, Sau Quala and Kolapau, (who was afterwards
ordained pastor of Matah) to study with Paulah, one
of the Christian assistants, who had helped Mr. Wade
in forming the alphabet, and in adapting the Burman
letters to Karen sounds. Dr. Judson in writing
home in April, 1833, of a visit to Chummerah, the
principal Karen settlement north of Maulmain, says

IIIS JOUEITEY TO MAULMAIN.

285

with reference to the school : “ The two most im-
portant students have been a couple of young men
from Tavoy, whom brother Mason sent up to learn
to read and become qualified to teach their country-
men in that province. They have come down with
me and will return to Tavoy by the first oppor-
tunity.” These two were Quala and Kolapau.

This journey to Maulmain was a great event in
their lives ; for not a single Karen in the Tenasse-
rim Provinces had ever been known to cross the
river to the north since they first emigrated to the
south, untold centuries ago. The traditions of this
emigration are treasured up by the Karens, and the
names of the Attaran and Salween rivers, and Balu
Island are familiar words. "When, therefore, Quala
reached Maulmain, it seemed to him like classic
ground ; and when he gazed upon the ridge of hills
crowned with pagodas, or strolled at sunset upon
their side, and watched the rolling waters of the
Salween as it flows forth into the sea, he thought
of the time when perhaps the homes of his ancestors
had been there, and when their eyes had looked
upon the same beauteous scene. But where were
they now ? Surely, that affecting thought would
animate and rouse the energies of his spirit, as he
thirsted to proclaim Christ and his salvation to the
perishing souls around! Eighty-three Karens had
been baptized at this time in the neighbourhood
of Maulmain alone, and about one hundred and

286 HE COLLECTS THE KABEN TRADITIONS.

seventy at Tavoy, but what were they among the
many that still remained ? After three months’
sojourn at Maulmain Quala returned to Tavoy and
continued with Dr. Mason ; not only assisting him
in the translation of the New Testament, but, as
we have seen, accompanying him in his jungle and
preaching tours. Dr. Mason says : “ It was clear
to me at the outset, that to be master of the Karen
language, so as to be perfectly familiar with all the
words and constructions I heard, would only be a
small advance towards the knowledge of the lan-
guage necessary to make an adequate translation of
the Bible. To supply this deficiency I employed
Sau Quala to write down all the traditions in prose
with which he was acquainted, and when he had
exhausted his own memory, I sent him to different
individuals reputed to be particularly versed in these
traditions, to collect whatever they remembered
with which he was unacquainted. I found also, that
without a written literature they had a mass of fic-
titious stories in their memories, which in the long
rainy nights or in their leisure hours, they were in
the habit of repeating to each other. Sau Quala,
therefore, was employed in committing to paper
every poem or story that any one knew. In this
way, Quala created for me and others after me, a
Karen literature in prose and verse, of several ma-
nuscript volumes. Among the fragments are several
singular pieces in relation to the Karen Bible or

ASSISTS DR. MASON IN HIS TRANSLATIONS. 287

book, which have manifestly been composed since
Europeans went to India ; and, notwithstanding
their fabulous character, they shew the high estimate
the Karens have ever placed on Karen books, and
how well they were prepared to appreciate the Bi-
ble, when presented to them in their own tongue.”

“Again,” Dr. Mason adds, “there are many
ambiguous passages in the Bible, especially in the
Old Testament : and it is the duty of a translator
to present such passages in his version, precisely in
the same dubious light in which they appear in the
original, whenever it is possible to do so. It requires
far more skill and knowledge of the language to
render such passages correctly than the definite
ones ; and Quala, after the various aspects of a pas-
sage had been shewn him, would often exercise his
philological skill to discover a word or form of
expression sufficiently generic to embrace all the
specific significations which might be extracted from
the language.”

There can be no doubt, that a course of study like
this must have been one main source of the power
with which he preached. For while his mind was
supplied with such variety of illustration, it must
have given to his language much fulness and pre-
cision of expression. Earnestly did he thirst also
for a more full and perfect understanding of the
Scriptures. As soon as the New Testament was
translated, he was anxious for a work in Karen, and

288 HIS EFEORTS IN KAREN LITERATURE.

Kitto’s Cyclopaedia is perhaps an embodiment in
English of his idea. In the Morning Star, a Karen
periodical which Dr. Mason commenced in 1842,
and for which Quala often wrote, he says : — “ Con-
sider the generation of the fathers, they had no
books ; they had none to teach them of the things
in heaven and the things on earth — they knew
nothing ; but now, through the grace of our Lord
Jesus Christ, the American teachers from the "West
have come and taught us, and we have obtained
books in our own language. Then when they
instruct us, and explain to us the Holy Scriptures,
we ought, every one of us, to seize on their instruc-
tions and to retain them ; for if it had not been for
the teachers, we should have remained without
books, in ignorance and darkness, to this day. Let
us, then, in the strength of God, put forth strenu-
ous efforts to acquire a knowledge of books, for
should the teachers leave, we should be left as
orphans. AVhile they are with us, let us make
every possible effort to study, so that we may under-
stand for ourselves independently ; and, should the
teachers be no longer with us, that we may be able
to instruct each other.

“ Teachers, there is one thing I want you to do
for us above all things. I wish you to publish
notices of the ancestors, and biographies of the
persons mentioned in Scripture. Were you to explain
completely the things in the Bible, there would be

HIS EFFOETS IK KAREN IITEEATUEE. 289

afterwards no room for doubt or difference of opinion.
Then if the teachers should die or leave us, our
means of knowledge would still be full and accurate.
We love our children, yet we can only benefit them
while we are with them ; but the teachers are able
to benefit future generations. When our parents
died, their possessions were gone ; but the posses-
sion of the teachers will remain. Our parents could
benefit us in this life only, but the teachers benefit
us both for this life and the life to come. Brethren,
had not the teachers come to us with the word of
God, we should have known nothing, but have been
still in darkness.”

At this time his father was very earnest in trying
to induce him to return to the jungles. He was
promised an equivalent for his son’s services, and
from that time never troubled him again. Quala
wrote at this period: “I was very zealous in study-
ing the word of God, and prayed with brokenness
of heart. I thought of nothing else but to be skilled
in the books. This occupied my whole mind con-
tinually.” Thus this young disciple grew in grace,
drinking in the word of life, which was able to save
his soul.

In his early childhood he had, according to the cus-
tom of the East, been betrothed to a little girl in ano-
ther village, but they had seen nothing of each other,
and grew up strangers in sympathy and affection.
After Quala’s baptism, the subject of his marriage

290

HIS HABEIAGE.

at times induced serious thoughts, and led him to
commit his way to the Lord more earnestly. One
of the elders of his village, according to the Karen
custom, was deputed to visit his betrothed, to ascer-
tain the nature of her feelings towards him. The
only remark she made was, “ Oh, yes ; I love Sau
Quala amazingly, now he is baptized. Had he not
been baptized I should not have loved him at all.”
This signified, according to their mode of expres-
sion, a decided rejection, and here their engagement
ended, and they never met again.

About this time in the little class of Karen girls
under Mrs. Mason’s care, was one named Muphau,
“ Celestial flower she was indeed a flower of hea-
venly birth and growth, and betwreen her and Quala
an attachment sprung up, ending in a union which
has been eminently blessed to both. She has greatly
strengthened her husband’s hands, encouraged his
heart under all his labours, and has set a bright
example to her Christian sisters of what a Christian
wife, and especially a pastor’s wife, should be.
When her husband had an offer of lucrative employ-
ment under Government, she never for one moment
yielded to the temptation of a position of greater
ease and emoluments ; but when an opportunity of
a larger field and increased labours in the service
of their heavenly Master was presented to them,
she was ready for the call, and said, “ This makes
me happy,” literally, “ hits my heart." A Christian

HIS WIFE.

291

officer, who once accompanied Dr. Mason in a
preaching tour in the jungle, was much struck by
her appearance, as they came suddenly upon her,
standing on a projecting cliff before them, her long
tasseled shawl thrown round her tall graceful figure,
and the embroidered scarf wound round her head
like a coronet, setting off her fine expressive features
to perfection. “ Surely Quala has got the flower of
the jungle,” he exclaimed, “ she reminds one of
Scott’s description of Helen MacGregor.” She
was indeed one of its flowers, and long may she be
spared to grace the home of her husband, and to
adorn her Christian profession in all things.

From the time of his marriage, Quala used often
to accompany the missionary in preaching tours into
the jungle. Many were the happy hours thus
employed, when laden with the message of salva-
tion, they would start forth in the balmy freshness
of a tropic morning. As the air perfumed with
fragrance, and the light mists rising upward with
the sun revealed more and more of the bright land-
scape before them, how often would the heart
exclaim : —

“ If God has made this world so fair.

Where sin and death abound.

How beautiful beyond compare
Will paradise be found! ”

Yerv interesting were some of the discussions with

292

HIS MISSIONABY DISCUSSIONS.

the simple sons of the forest. The following is a
specimen of the way in which Quala would address
them. To an idolater he would say, “ Can the
image save those who worship it ? Think ! How
can it possibly save them ? How many trees have
sprung up which the image has created? How
many clumps of bamboo are there, that the image
has made ? How many men has it formed ? Where
are the animals, or even insects, that it has brought
into existence ? It has done nothing. Nor is the
image self-existent : it was made by man. Eather
than worship the image, ought we not to worship
the man who made it, for his superior power? But
the maker was a thief.

“Do you doubt it? Consider! earth, wood,
stone, gold, silver, lead, and copper are, because
God created them. He who makes an image, takes
God’s earth, God’s wood, God’s rocks, God’s gold,
God’s silver, God’s lead, God’s copper. Does he
ask for it? No ! he takes it without leave, says he
will form an image and worship it ; thus making
himself a son of folly. Were we to disobey our
parents and treat their commands with contempt,
following our own will in everything, would they
not be angry ? Now, He who is greater than father,
greater than mother, the only true God, who can-
not die, or cease to exist, commands ; ‘ Make no
image, worship no image, worship me.’ Against
this God have we all sinned, in all our thoughts, in

HI3 DISCU5SI0KS.

293

all our deeds. There is no part of us free from
transgression. The hand has transgressed, the foot
has transgressed, the eye has transgressed, the ear
has transgressed, the mouth has transgressed, the
mind has transgressed, the heart has transgressed.
Our transgressions are greater than the hills, loftier
than the mountains. It is not fitting we ascend
to the presence of God. It is fitting that we
descend to the lowest depths of hell, and the great
grace of God alone still keeps us here. These heavens
so wide, this earth so great, everything in the many
waters and numerous lands, God created. He
formed man holy, exempt from old age, sickness,
and death ; but he disobeyed God, obeying Satan ;
and thus brought misery on himself and all crea-
tion. Still God did not give us up. He had com-
passion upon us, and sent His only Son to save the
slaves of Satan, and who had no rest in his service.
To deliver us from the hands of Satan, and to give
us rest, He bought us with His own blood. He had
no compassion on His own great life, but He had
compassion on men who were going down to hell.
He died on the cross for us, on account of our sins,
and thus threw open the gate at the foot of the
road, so that man is made again acquainted with
God. Surely, the children of earth ought to wor-
ship God, ought to perform His work, ought to
observe His word, ought to follow His path, ought
to obey His will ; but man makes himself obstinate

291

HIS DISCrSSIONS.

and his ears crooked. He worships not, he serves
not, he obeys not His word, follows not His path,
submits not to His will. But be thus fulfils the lan-
guage of the elders, who said, * Children and grand-
children, words good and white are scarcely received.
Rottenness has many associates, sweetness few.’ ”
When addressing Karens who expressed their
determination to follow in the path of their ances-
tors, be remarked: “ Some of you object; — ‘The
tortoise dying dies in its shell. Our mother dying,
let us occupy our mother’s chamber ; our father
dying, let us take our father’s hall. The tigress
striped, the cubs striped. Let not the tree depart
from its shadow. If mother has gone to hell, we
will go after her ; if father has gone to hell, we will
go after him.’ Let those who speak thus think of
suffering on earth, not to speak of hell. If a tiger
devoured our mother, dare we go out and give our-
selves to be devoured by tigers. If a crocodile killed
her, or fire devoured her, or she was drowned, dare
we go out and give ourselves to die by the crocodile,
fire, or water ? We can be very bold while the tiger
is out of sight ; but when we meet it face to face
we are panic-stricken, and scatter, one one way and
two two ways. Our father and mother did not hear
what we hear, did not know what we know. It is
of God’s special grace that these things have come
to us. The elders of antiquity yearned to hear the
word of God, but heard it not. That blessing was

HIS DISCUSSIONS.

295

reserved for us. Still it is according to the saying,

‘ If the lake is pleasant the fish remain.’ In a
large lake where there is nothing to devour, the fish
and its waters never fail, the lake is pleasant. Yet
if there be no fish in it, it does not call the fish to
come unwillingly. If the fish wish to dwell in
it, they remain ; if not, they depart. God is the
lake, we are the fish. Unless we are in God, ere
long something will come and devour us. The fire
of hell will devour us. Then dwell in God.”

A caviller once remarked : “ God is possessed of
infinite power, and has a perfect knowledge of all
things. Why did He create Satan ? Did He not
know that he would come and deceive man ? If
He knew that he would come and destroy why did
He create him ? If God compassionates man, if
He loves him, why did He create the tree of temp-
tation ? Did He not know that if man ate of it he
would die ? And if He knew, why did He create
it 1 Why has He made men so that some come
forth from the womb blind, some hump-backed,
some with dead limbs, some with twisted limbs,
some with crooked limbs, some white, some black ?
And why are some born dead ? Why do some die
in infancy, some in childhood, some in youth, some
in manhood, some in old age 1 Why are some in-
sane, some idiots, some fools, some wise ? Why
are some masters and others slaves ; some rich and
others poor ? Could not God make them all alike ?

296

BIS DISCUSSIONS.

Or is it because He loved some and did not love
others ? ”

Quala replied : “ God is above man, above kings,
above all. Kings are obeyed without asking rea-
sons. We ought not to reply against God. He is
our Father. The child understands not what the
father does. The axe and the knife kill, yet without
them the father could not obtain food for the child.
He does not allow the child to handle them, but
one with crooked ears, when unobserved by its
father, takes hold of them and cuts himself. Pa-
rents give children many playthings ; but because
they love them they do not allow them to play
with the axe and the knife. God acts according to
His own will. The house-owner builds a house,
and decides in relation to its parts. He disposes of
the timbers or bamboos according to their proper
positions. That which is too short he lengthens ;
that which is too long he shortens ; that which will
not answer his purpose he throw's away. That
which is shortened does not say to the builder,
* Why hast thou shortened me ? ’ nor that which is
lengthened, * Why hast thou lengthened me ?’ The
timbers or bamboos do not say, ‘ Make us this way
or that way ; make us not that way or this way.’
The materials know nothing, but the owner of the
house knows, and directs everything according to
his own will. God is the Owner of the house, and
we ought to submit to His dispensations in silence.

HIS DISCUSSIONS.

297

Then He will use us as parts of His building ; that
is, we shall become His children and servants. But
if we murmur and complain against God, we be-
come like the bamboos and timber, which being
unsuitable for the building, were rejected by the
builder, and thrown away. Some of God’s judicial
arrangements are in order that we may praise Him,
some that we may repent of our sins, some that we
may discern between good and evil, some that we
may not hope in transitory things on earth, some
that we may avoid hell, and go to heaven. None are
made for our disadvantage, but all for the advan-
tage of man. To those wTho murmur, the Holy
book says, ‘ Who art thou, O man ! that repliest
against God ? Shall the thing formed say to him
that formed it, Why hast thou made me thus ?
Hath not the potter power over the clay, of the
same lump to make one vessel to honour, and
another to dishonour?’”

To nominal believers in the Christian settlements,
his language was : “ Not having become true Chris-
tians your profession of faith and your avoidance of
external vices are of no avail. When you are with
Christians you do as Christians do; when you are
with the world you do as the world does. You
regard yourselves as worshippers of God, and still
in heart you follow the will of Satan. You do not love
God, you do not fear sin. You say, ‘ Ah, we have
not been baptized. If we do sin it is of no conse-

298

MISSIONARY JOURNEYS.

quence. The sin will be done away when we
become disciples.’ Think, and repent of your sins
quickly. The Scriptures say, we cannot add a cubit
to our lives ; so, that death may not find you in your
sins, avoid iniquity ; and first of all things put your
trust in the Lord, accepting cordially His com-
mands. The Bible says : ‘ Blessed are the dead
that die in the Lord.’ Wherefore, to obtain this
blessedness, let it be the first thing with you to
rouse yourselves with energy from your lethargy.
Remain not between Christ and the world, ever
vibrating from one side to the other. The Holy
Scriptures say, we cannot serve two masters ; so
choose the Master who is able to save, and con-
fide earnestly in Him.”

It was in this way that Quala was trained for the
ministry. Bor fifteen successive years he accompa-
nied the missionary in his jungle tours, sometimes
extending to three or four hundred miles, till every
hamlet was visited in the provinces of Tavoy and
Mergui, in which Karens were likely to be found.
Frequently they left the usual passes, and branch-
ing off across the chain of mountains in four or five
different directions, would visit every secluded nook,
and coming down the Tenasserim upon a frail native
raft, would sometimes scarcely escape being overset
in the rapids. Often has Quala shared with the
teacher these hallowed labours, sleeping under the
shadow of the same forest tree, where, perhaps, the

HE BECOMES A PASTOE.

299

tiger’s footprints might be traced in the morning,
not many yards from the place where they had
slept. Together they laid the foundation of many
little churches in these regions, and travelled and
preached from hamlet to hamlet, from glen to glen,
watching for the first dawnings of grace, for the
first fruits of the Spirit ; until this young servant
of the Lord was himself w'ell furnished in every
good word and work, for the service of the ministry
and the responsibilities of the pastorate.

But we must hasten on. The Karen New Testa-
ment was completed ; and Dr. Mason, no longer
requiring the services of Sau Quala for this work,
determined to place him in charge of the church at
Pyeekhya. It was the most central and the most
important of the little churches gathered on the
mountains, and gave him a position in which his
influence might be felt and exerted in the country
round. Excepting in the administration of the
ordinances, he was the pastor of the church from
the beginning, but he was not ordained till five
years afterwards. Sau Quala had been early im-
pressed with the duty and desirableness of the
native churches taking measures to support their
ministers and schoolmasters. He endeavoured,
therefore, to inculcate the importance of this duty
upon his people. Without its having been sug-
gested, he and his wife kept an accurate account of
all that had been given by the disciples for this

BOO PROGRESS AMONGST THE KARENS.

purpose during the first year, and no less than
three hundred and eighty -seven presents were
brought in.

It was not long after Quala’s settlement that
Dr. Mason visited him. After slowly ascending
the mountain by a steep and narrow path, they
seated themselves to rest upon a little level spot
upon the hill side. Ten or twelve years had passed
since they had first sat together there. Quala had
cut down some bamboos which impeded their view
to the west. The spotless blue heavens were over
their heads, while the clouds, like snow-drifts, were
moving lazily far beneath their feet. The Pyeekhya,
Putsauoo, and Palouk rivers were discovered here
and there peeping from beneath the bright green
verdure, as they meandered through glen and gorge,
dale and valley. In the direction of Mergui on the
south-west, huge rocks towered in grotesque peaks
over the ocean’s waves, and near at hand every dell
and dingle was adorned with the loveliest flowers.
They could say with truth —

“ Our rocks are rough; but smiling there,

The acacia waves her golden hair,

Lovely and sweet, nor lov'd the less,

For flowering in the wilderness?’

Karen hamlets lay hidden at intervals throughout
the wide extended forest below ; ten years before
not a single Christian heart beat in one of them.

PROGRESS AMONGST THE KARENS. 301

“ "When,” said the teacher at that time, “ shall these
vales resound with the songs of the redeemed ?
When shall we look on Christian churches in these
green fields ? ” Ten years before Quala had an-
swered : “ Hereafter, teacher, hereafter.’ ’ And now
as they sat and gazed again upon that lovely scene
of hill and dale, and rock and ocean, although the
face of nature was unchanged, the Spirit of the
living God had been at work among the simple-
hearted inhabitants of the hamlets, and in Pyeek-
hya alone Quala could rejoice over a hundred souls
who owned Jesus as their Lord. Prom Patsauoo,
Palouk, and Toungbyouk on the north, where little
churches had grown up in the interval, they could
almost catch the echoes of their hymns of praise ;
and when they looked to the south upon those hills
where their feet had first carried the message of
salvation, and could count, in hamlet after hamlet,
some precious souls born of God, the depth of
their emotion was too great to find expression in
words. At last Quala observed, “ God will do
greater things than these and God has done
greater things, and will, we trust, continue to do
so, “ until all Burmah worships the eternal God.”
About this time Dr. Mason, in writing to the
Executive Committee at home, said: “Sau Quala
is the assistant that has been writing by my side
every rains for eight or ten years ; and he has been
the almost constant companion of my travels ever

302 dr. mason’s opinion op him.

since I entered the mission. With him I first
began the study of the Karen language ; and with
him I commenced the translation of the New Tes-
tament, and he has continued with me throughout
the work. Besides copying for me, I have con-
stantly consulted him as I went along for words,
their signification, and their construction, precisely
as in cultivated languages a student consults his
dictionaries and grammars ; while I have thus been
gathering knowledge from him, I have not been
unmindful of imparting knowledge to him.

“ I have often thought that could I leave him,
when my labours close on earth, an able minister of
the New Testament, I should not have laboured in
vain ; and, latterly, I have indulged the pleasing
hope that Grod would more than fulfil my desire,
and make him a useful minister even while I live.
Formerly his mind was exceedingly obtuse, as are the
minds of uncultivated people generally, and utterly
unable to make any rational -distinction between
words and things that differed ; but he now pos-
sesses, comparatively, quite a discriminating mind ;
and I am sometimes surprised at the nice distinc-
tions that he occasionally points out as existing
between the signification of words. I do not sup-
pose there is any one of his nation that can make
any approach to him in the matter of judicious criti-
cism on Karen composition. This is saying nothing
to the disparagement of any one else, for no other

DK. MASON S OPINION OP HIM.

303

has had the same years of discipline that he has
had. He has, however, obtained something more
valuable than a power of criticism ; he has ob-
tained a very tolerable knowledge of the principal
parts of the New Testament and of the sentiments
of Scripture in general. Furthermore, he is ‘ apt
to teach,’ and a very good preacher. When in the
jungle he is continually engaged in informal preach-
ing, from house to house, and by the way side ; I
often set him to preach at evening meetings, when
I have an opportunity of hearing his more regular
productions ; and he frequently gives an exposition
of Scripture, of which an educated man at home
would not be ashamed. In addition to his other
acquirements, Quala has grown in grace so much
latterly, that, were there any particular necessity
for it, he might be ordained.”

In 1844, Dr. Mason, accompanied by Mr. Yin-
ton, visited Pyeekhya, and remained with Quala
and his people for about three weeks. During that
time they were visited by one of those remarkable
outpourings of the Holy Spirit’s influence which
are not uncommon in America, and with which we
have occasionally been blessed in our own country.
Here Quala witnessed some of those extraordinary
means which the Spirit of all grace is sometimes
pleased to use in bringing sinners to Christ ; quick-
ening dead souls to life, and reviving the slumber-
ing graces of the children of God. Here, too, his

304

REVIVAL AT TYEEKHYA.

faith in the power of believing prayer was strength-
ened, and he learnt something of the deep import
of those gracious words — “Ask, and ye shall have.”
In describing the scene he said ; “ When the
teachers and disciples prayed in earnest, the Holy
Spirit came down upon the unconverted, and they
came forward, requesting to be baptized. Many of
these were people with whom I had laboured and
exhorted before the meeting, and some said to me,
4 We will wait a year others, 4 We will wait two
years;’ others, ‘We will look on a little longer;’
but when the Holy Spirit touched them, they
repented and became Christians. Many of those
who had been among the unconverted came forward
and confessed their sins and transgressions publicly.
They took up the habit immediately of private
prayer in the jungle, and became very anxious for
their unconverted relatives, going and inviting many
to the meeting. Some confessed sins that had been
committed in secret, aud prayed with sobs and
tears. Many others resolved to become Christians,
and many Christians grew in grace. Brethren,
these things are the work of the Holy Spirit, but
they are spiritually discerned. Those whose minds
are enlightened see the power of God in them, and
wonder and praise the Lord. The advantages of
these meetings for prayer for the outpouring of the
Holy Spirit are great. The graces of Christians
are increased, the unconverted obtain new hearts,
and those who listen understand the easier.”

CONVERSION OF A PRIEST.

305

There was one case of conversion in connection
with this revival which we cannot forbear mention-
ing. Mr. Vinton had desired the assistant to write
down the names of the principal unconverted people
in the neighbourhood, and one evening they were
read out, as subjects for prayer. Among the names
was that of a Bong-ko, or religious teacher, a man
of some note among the people, who, hearing that
his name had been so used, was very angry. Tie
wanted no prayer to be made for him. One even-
ing, some time after, to the surprise of all, he and
his wife walked into the meeting. He said he had
not come to be a Christian, but to hear. It was
felt that G-od had led him there and had purposes
of mercy towards him, and before another week
had passed away, he had openly declared himself to
be the Lord’s. He was determined to be a Chris-
tian, and that now. As soon as their son-in-law
heard of their determination, for his wife also was
converted with him, he became greatly enraged,
and declared he would leave them, which he ulti-
mately did. It was a great grief to the old people,
for, according to the Karen custom, the sons-in-law
usually cultivate the field and provide for the
parents of their wives. But under this trial they
remained calm and unmoved, trusting in the Lord,
and have gone on stedfastly in His ways.

At the close of these heart-stirring scenes in
Pyeekhya, Quala accompanied Dr. Mason and Mr.

306

QUALA IS ORDAINED.

Vinton to Newville, the Karen station north of
Maulmain. Nearly ten years had passed since
Quala’s first visit in 1833, and great changes had
taken place in that interval. Then the eighty-three
Karens who had been baptized were just entering
on the Christian race: now they had completed
their course, or were tried Christians among two or
three hundred more recent converts. At Newville
they held similar meetings to those at Pyeekhya
and with similar results ; and Quala must have
returned to his mountain home with quickened faith
and hope in the glorious promises of God.

It was on the 28th April, 1844, that Sau Quala
was ordained to the office of the ministry, and in
writing at that time he says : “ This is of the grace
of God. Great is God’s goodness. O Lord, when
we were in darkness thou placedst us in the light ;
when we were in distress and difficulty thou
placedst us in prosperity and ease. "We will praise
thy goodness to us as long as we live, throughout
our whole existence. Make our light, our wisdom,
our understanding of the Holy Scriptures, of Thee,
and of thy love, to increase. Give us, O God, to
understand the deep things of Thee. Thy mercy
and thy watchful care over us we can never suffi-
ciently praise. Have mercy upon us and watch
over us to the end.”

We are now brought to the time in Quala’s his-
tory when his mind frequently dwelt upon the

STORY OP DUMOO.

307

desire, early formed, to be the Lord’s messenger of
salvation to the province of Toungoo. In the wise
and inscrutable providence of God, the door which
had been so long closed to the entrance of the
gospel was about to be opened, and already He was
working in the heart of this man. We have the
following interesting account from the pen of Mr.
Cross of Tavoy.

“ Some three years before the last Burmese
war, a Karen by the name of Dumoo, a native of
the region of Toungoo, fell in with a company of
Burmese in his own country who were going to the
south. He accompanied them in hopes of finding
his daughter, who had married and gone with her
husband in that direction. This company, accord-
ing to Dumoo’ s story, were seized by the British
Government on suspicion that they were dacoits.
One of them was a Tavoyer : and when they were
liberated, Dumoo chose to accompany the Tavoyer
without any assignable reason, apparently without
any end or aim. He thus wandered nearly two hun-
dred miles still further from his friends and among
strangers, as if led by a hand as unfelt as it was
unseen.

“ These two men arrived in Tavoy at a time
when the small-pox was raging with great violence
and destructiveness through the whole city and
province of Tavoy. Dumoo came within a few
yards of the mission premises. But he had no

308

STORY OF DUMOO.

wish to see the missionaries ; he knew there were
white men in Maulmain and Tavoy, but he had no
special interest in them, but to avoid them. Wan-
dering about in the city as he was, without any
settled purpose, he was soon smitten by the fearful
plague which was destroying so many victims around
him. While enduring this disease he was sheltered
in a Burmese kyoung or monastery. In this con-
dition, hanging for a long time between life and
death, his thoughts were turned within to the na-
ture of the soul, and its prospects of misery or
happiness after death, and this subject began to
assume an overwhelming importance when he reco-
vered. He did not, however, seek the missionaries,
but soon left the city for the jungles, wandering
here and there among the heathen Karens in the
province. Hence, though he had been a number
of months among the Karens, he got no idea of the
Christians or their books ; yet the desire for a book
seemed to occupy and haunt his mind. He learnt
that a Karen who had set up claims to divine inspi-
ration, had invented a method of writing the Karen
language. He almost immediately made his way
to that person, and soon found that his ability to
write was all a mere deception to gain credit and
increase the number of his followers. Dumoo
turned away from him with disappointment and
disgust. He had gone quite across the province of
Tavoy to the borders of Siam to see this wonderful

DUMOO BECOMES A CHRISTIAN.

309

pretender, but though he was disappointed in his
object, his journey was not in vain. He fell in with
two young men from the Karen theological school
in Tavoy, who were spending their vacation in the
jungle as Scripture readers, and endeavouring to
exhort the people to repentance. As soon as Dumoo
met these men with the New Testament which
could be read, a book uttering by means of letters
declarations concerning his soul and the G-od who
made it, so exactly answering to the deep longings
of his spirit, his inmost soul cried out, ‘ I have
found what I want.’ Nor did he separate himself
from these young men, or give them rest till he
learned from them the wonderful magic of the
alphabet.

“ When these young men returned to their school,
Dumoo repaired to a Christian village and attached
himself to the native pastor, and showed a docility
and earnestness which were regarded with astonish-
ment by all who saw him. But his earnestness
and fire were not only an earnestness and an inward
burning to be able to read books in his own tongue,
but the love of the Saviour and the power of the
Holy Ghost seemed to have taken possession of
him. He remained in the village trying to learn to
read, and publishing to all around what a Saviour he
had found. When the missionary made his pastoral
visit to the village, he met Dumoo foremost of the
multitude and the heartiest to greet him, not with

310

HIS ANXIETY TO SATE OTHEBS.

the cringing common to natives who have never
seen a European and expect attention from him,
but with the upright frankness of a Christian, in
which distinctions of flesh and blood are lost in the
stronger promptings of the soul. This man was
baptized, and from that time he never ceased his
efforts and entreaties. By his exhortations and
representations he stirred up a missionary spirit in
the mind of Quala and others in the province, and
induced them to pledge themselves to return with
him to his native country. He was sure the great
multitude of the people would believe without hesi-
tation and become Christians. And already, as if
the result had become a reality in his own mind, he
could not refrain from exhorting the people in these
provinces to emulate the example of the Christians
that would be in Toungoo. They would support
their teachers, they would greedily and earnestly
seize upon the book here so little prized by the
disciples, etc.

“ Dumoo entered the theological school in Ta-
voy and spent the term of two years. He learned
to write his own language, and acquired conside-
rable knowledge of the Bible. But all his efforts
and his enthusiasm had a single aim ; one burn-
ing desire seemed to possess him continually and
everywhere. It was to go back and preach the
gospel to his countrymen, and to induce others to
go with him from this place. It was with him that
Quala determined to go, for his spirit moved him

QUALA AND HE GO TO TOUNGOO. 311

more than the opposition and entreaties of all the
disciples here. The churches could not spare him,
and the oldest and most experienced missionaries
then here thought the project chimerical and pre-
posterous.

“But, just at the right time, Quala and Dumoo
with two others from this province started for-
Toungoo. Dr. Mason had preceded them a few
weeks, an invalid destined soon to return to Ame-
rica. He was able to remain just long enough to
receive Quala at Toungoo, and see him baptize two
persons who had already been converted, and then
leave the work in his hands. Quala and Dumoo,
after meeting with many hindrances in Maulmain,
finally succeeded in ascending the river, but they
separated before they reached Toungoo. Quala
proceeded to join Dr. Mason, and Dumoo turned
to the south and east, and entering the Shwaygyeen
district, began the work there.

“ This seems to be the history of the beginning
of this great work. God chose his own instruments
and his own way of leading them into the field which
he had prepared for them. How wonderful, when
the hand of God is revealed, are the 'seemingly
insignificant events chosen in the distance, exactly
timed in their occurrence, and unerringly connected
and accumulated until a miracle of grace and of
mercy is the result !”

As soon as the war broke out in 1852, Quala

312 OBJECTIONS or THE CHUECHE8.

would have proceeded to Toungoo immediately, but
he was advised to wait until things assumed a more
settled aspect. When, however, Dr. and Mrs.
Mason were settled in Toungoo, Quala followed
them. The churches in the southern provinces
were very unwilling to let him go ; but it was in
vain that they endeavoured to detain him. A me-
morial signed by every assistant south of Tavoy,
and by their churches, remonstrating in affecting
terms agaifist the departure of one whose instruc-
tions were so much valued by them was presented
to the association. “What was to be done?”
writes the missionary, Mr. Thomas. “ Here was a
man who, under various circumstances, had been
under the eye of the missionaries from boyhood.
He had been for a long time pastor of the most
important church in his vicinity, and had frequently
visited other churches in the missionaries’ stead, to
settle difficulties and administer the ordinances of
the Lord’s house ; and had never been guilty of
anything requiring discipline. This man for more
than a year had desired to visit a distant region, a
region never yet visited by a minister of the gospel,
there to plant the standard of the cross. We looked
at the subject carefully ; we spoke, we wept, we
prayed ; and all the adverse memorialists rose with
tears, and voted to approve his going.” Dr. Mason
also, in writing of what the Karen churches have
done for the extension of Christ’s kingdom, adds,

THEY AGEEE TO SEND HIM. 313

“ They have done more than give money. They
have given men for mission work ; — not their youth
to study and qualify themselves for becoming mis-
sionaries, but their tried ministers ; not the medi-
ocrity, but the most talented, best educated, most
efficient, and most highly esteemed. When the
churches of America send the most useful, most
learned, and most valued in New England or New
York, to Burmah, then they will have made a sa-
crifice equal to that which the churches of Tavoy
and Mergui made when they gave Quala for Toun-
goo.”

Accompanied by two assistants qualified to be
common school teachers, Quala reached Toungoo in
December, 1853. The first baptism took place in
the following January. The ordinance was admi-
nistered by Sau Quala, in the presence of more
than fifty Burmans, whom he addressed in a most
judicious and eloquent manner. The Colonel and
one or two other pious officers of the 5th Begt.
of N. I. were present, and were much gratified with
the fearlessness, dignity, and propriety of demea-
nour exhibited by the administrator. Before the
close of the year the number of converts was seven
hundred and forty-one, who were associated in nine
churches. In May, 1856, they had increased to
thirty churches, with an aggregate of two thousand
one hundred and twenty-four members, all of whom

314

HIS MARVELLOUS SUCCESS.

had been baptized within two years, and more than
two thousand of them by one man.

Truly Giod had fulfilled Dr. Mason’s desire to
see Quala a “ useful minister while he lived.”
Mrs. Wade writing home in April, 1855, says of
him ; “ If our dear brother Mason had done no-
thing else in Burmah besides training this Karen
missionary, he would have done a good work. But
he could not thus have trained his pupil had he
not travelled and preached year after year, building
up churches, and disciplining them according to
the rules of the Bible. And besides this, Quala
having assisted brother Mason so much in the trans-
lations, the word of God dwells richly in his mind, so
that after being an excellent pastor and leading mini-
ster among these lovely southern churches, he has
gone forth with our full confidence as a missionary;
has baptized — formed churches, superintending them
with excessive labour and fatigue like an apostle.
Having no salary, one and another of the disciples
gives him a garment when he needs ; and having no
home, he gets his food where he labours.”

How striking is this testimony to the simplicity
of faith with which these noble men go forth to the
help of the Lord against the mighty ! They remind
us of the little fountains bubbling up in their own
distant hills shining like silver threads in the thick
jungle, and sparkling like diamonds in their health-
ful activity, impatient to bear their tribute of fresh

HIS LABOUES.

315

waters, to swell the river which rolls beneath, and
not only so, but rejoicing and blessing all whom
they reach within their course. How unlike the
pestilential inactivity of the stagnant pool, which
settling itself down in its listless selfishness, nei-
ther rejoices man nor beast, but spreads malaria all
around! Not so with the Karens; they have no
sooner tasted that the Lord is gracious, and learned
that their highest happiness is “to glorify Him
and enjoy Him for ever,” than they start forth
into a new life of holy devotedness. Men and
women, young and old, unite in the happy service
of seeking to win souls to the knowledge of that
Saviour whom to know is life eternal. Faith in
Christ is their commencement, progress, and end.

The following letter from Sau Quala will exhibit
something of the spirit which animated him in his
labours amongst this people.

“Because God has showed me my work I rest
not. I go up the mountains and down the valleys,
hither and thither. One day in a place, one night
in a place, continually. Still I know that I do the
work of God imperfectly, and my heart is exceeding
sad. Some come to me from a distance, and reprove
me, saying, ‘ Teacher, thou sayest thou hast come
to exhort men, and thou hast not been to our
stream, to our land. Dost thou not love us ?* Then
I feel unable to open my mouth, for I know when
the judgment-day arrives, that many who know not

316

HIS LABOURS.

God will charge sin upon me, and I can only
stcMnmer.

“ Therefore, though my flesh be tolerably com-
fortable, I count that nothing. I desire that the
Kingdom of God he established all over the land
of Toungoo more than I can express, and among
the man-killers, far beyond words. Because God
has given evidence that He purposes to save them,
my heart is strong, though my flesh is weak. Bre-
thren— teachers — teacheresses, pray for me !”

An instance of his disinterested spirit must be
mentioned. The * Taubeahs,’ or ‘wild Karens,’ hear-
ing of the teacher in Toungoo, were anxious to be
allowed to come nearer, that they too might hear
of the Eternal God ; and sent a petition to this
effect, which was forwarded to Major Phayre, Com-
missioner of Pegu. Major Phayre subsequently
went up to Toungoo, and wished to induce Quala
to be a medium of communication between these
oppressed tribes and the Government, for which he
would pay him twenty-five to thirty rupees a month,
Sau Quala gave an account of his interview with
Major Phayre, when this office was offered to him.
“ The Commissioner arrived at Toungoo on the 9th
March, and I went immediately to visit him. He
shook hands with me, and asked me concerning the
Bghais, Manniepghas and Pakus ; and in respect
to their listening and becoming Christians, and
concerning all the unordained assistants: finally he

OFFEE OF GOVEENMENT EMPLOY. 317

said, * Teacher, I have spoken to the Government
concerning you, and that you should become a head
and overseer among the Bghais, Pakus and Wild
Karens, for which you shall receive thirty rupees a
month.’ I replied, ‘ Sir, I cannot do it. I will not
have the money. I will not mix up God’s work
with Government work. There are others to do
this thing. Employ them : as for me I will conti-
nue in the work in which I have been engaged.’
The Commissioner asked : ‘ Where do you obtain
money to live on ? Why do you not like money ?
We will give money, and you may continue your
work as a teacher, as heretofore. Will it not make
it easier for you V I answered : * No, Sir. When
I eat with the children of poverty I am content
(literally, * my heart sleeps ’). I did not leave my
dear wife and come up hither in search of silver or
agreeable food. I came to this land, that its poor
benighted inhabitants might be saved. Be patient
with me, Sir. Were I to take your money the wild
Karens would turn against me.’ He said to me
again; ‘Well, teacher! think of the matter a day
or two.’ So I left him, but I went to the Christian
chief Kwailai and the Shan who had been baptized,
and I persuaded them to take the office. The next
day I visited the Commissioner again, and presented
these two men, as willing to receive the appoint-
ment. He agreed to give them the office ; so I am
free with clean hands. Teacheress and teacher, do

318 THE OFFER DECLINED.

not be anxious about me. I have no desire for this
work, neither is my wife pleased with it. When I
was in Tavoy and Mergui, and was urged to accept
the office of Magistrate, she threw all the difficul-
ties in the way she could ; but when I became a
teacher, that pleased her (literally, “ hit her heart ”).
The holy Scripture says ; * If a man desire the office
of a bishop he desireth a good work why should I
go back to things that are worthless ? May the
Lord help me, draw me by the hand, and guide me
to the things which are pleasing in his sight.”

SAT7 QUALA AND HIS ASSISTANTS. 319

CHAPTEE XIII.

Eront STnhnnrs in Cnnngnn.

“ He called the name of it, Rehoboth ; and he said, For now
the Lord hath made room for us, and we shall be fruit,
ful in the land.” — Gen. xxvi. 22.

OE two years Quala continued to
labour, not even allowing himself
the leisure to visit his wife and
family, whom he had been obliged
to leave at Tavoy. For a long time
he had only three native assistants, Sau Papau whom
he placed among the Sgaus, Sau Shapau among the
Bghais, Sau Pwaipau among the Pakus ; these were
true “fellow-labourers,” of whom he had no need
to be ashamed. Amongst the Bghai tribe they
soon had upwards of thirty stations, attended by
seventeen native assistants, who were again super-
intended by Sau Quala. We have a very interesting
notice of the appointment of six native preachers
as missionaries, one especially dedicated to assist
Quala at Toungoo, at the quarterly meeting of the
Bassein Mission which took place in May, 1855,
at Kau Nee, a Karen village on the bank of the river,
about five miles above Bassein. Although the
chapel had been greatly enlarged, it was impossible

320

OTHER MISSIONARIES.

to accommodate all who came, and many of the num-
ber, who were estimated at upwards of twelve hun-
dred, had to seat themselves on the ground outside;
these were principally the people of the village who
with true Christian courtesy gave up the whole of
the interior of the chapel to their guests. Thirty-
nine native preachers were present on that occasion,
besides many of the younger men who had been
engaged as missionaries and teachers. It was a
beautiful sight to see so many gathered together
in one bond of holy brotherhood, commemorating
the dying hour of Christ their Saviour.

Sis missionaries from amongst the number were
appointed at that time : Sau Plomai for Toungoo.
His wife seems to have been a person of uncom-
mon energy and zeal, and soon after his settlement
at Baumu he sent for her. The following letter
was written after she had joined him : “ Originally
I lived in the land of Bassein, and while there, I
saw on the 5th of last April, a company of Ban-
gooners approaching me. They brought me a
letter from my husband in Toungoo, who wrote
that I must ‘go up and join him,’ for he said,

‘ Here is a place to work.’ So I started with my
mother, we two alone, till reaching Bangoon, when
we were joined by ten others, men and women, and
we all travelled together. At Shwaygyeen a part
of our company left us taking boat to Toungoo ;
but I kept on by land, and on the latter part of

THEIR EARNEST SPIRIT.

321

the journey we were left quite alone again. As
soon as we arrived at my husband’s village, the
children all came around me, and I commenced at
once to teach them to read. The children, how-
ever, learn with difficulty, and the women whom I
try to instruct to the best of my ability do not
understand much. Indeed I do not understand
much myself, having studied but little. I am often
very sorrowful when I think of my deficiencies botli
in explaining things to them, and in setting them
an example. But I trust in God ; my confidence
in Him never fails. To the extent of my ability I
endure patiently, and labour in earnest with un-
ceasing effort. Therefore, dear brethren and sis-
ters, to whatever church you may belong, I entreat
you to remember me in your prayers. But more
than this, I desire that men and women everywhere,
may offer united prayer, that the Kingdom of God
may spread abroad and come before all other things
quickly, throughout the whole earth.” Such was
the spirit manifested by the workers at Toungoo,
and so greatly did the Lord bless their labours,
that it was thought desirable that Air. and Mrs.
Whitaker should go up to aid and counsel them, at
least till the return of Dr. and Mrs. Mason from
America. Accordingly in May, 1855, they started.
On reaching Shwavgyeen Mr. Whitaker found it
impossible to take his family on at once to Toun-
goo ; he determined therefore on leaving them with

322

3IR. WHITAKER AT TOTWGOO.

the mission family at Shwaygyeen, and proceeded
by himself to Toungoo. There he was continually
surrounded with inquiring Karens, all eagerly
anxious to see the teacher, and to facilitate his re-
maining among them. So effectually was their
aid given, that in six days a house was made tenant-
able for the family. Quala, who had been out on
a lengthened tour, arrived to see Mr. Whitaker,
and gave a most encouraging account of the con-
tinued progress of the work among the different
tribes. Early therefore in September, Mr. Whi-
taker returned to Shwaygyeen for his family ; when
he found both Mr. and Mrs. Harris prostrate with
fever, and the mission plunged into the deepest
sorrow under the chastening hand of God.

In a former chapter we have mentioned the first
Mrs. Harris. After her death, Mr. Harris went
to Rangoon to consult with the brethren there as
to his future course. It was then arranged that
Miss Vinton, who for fifteen years had been labour-
ing amongst the Karens, and who needed rest,
should go to America with his children, leaving
Mr. Harris free to return to Shwaygyeen. In
April 1855, Miss Vinton returned from America,
and was married to Mr. Harris, and together they
entered on their work with renewed earnestness
and zeal.

In vigorous health, with a perfect knowledge of
the language, loving the people, and with the most

DEATH OE MES. HAEEIS.

323

earnest desire for their salvation, she went out with
her husband into the jungles, her favourite hymn
expressing the desire of her heart.

“ In these deserts let me labour,

On these mountains let me tell
How he died, the blessed Saviour,

To redeem a world from hell.”

So devoted were her labours, that her praise
spread far and wide, and when at last she was
taken from them, the Karens in the distant hills
who had not yet seen her, said, “We cannot eat,
we have no appetite for food, our friend is gone.”

When Mr. Whitaker reached Shwaygyeen the
fever was not severe, and from its intermittent
character both she and Mr. Harris were at times
able to move about. On the ninth day, she seemed
no worse, and in the afternoon begged that the
Karen children might sing their hymns to her.
She herself then sang a sweet hymn on rest, and
after sleeping till about twelve at night, asked to
be raised, and her head falling on her husband’s
shoulder, she was gone without a struggle to be for
ever with the Lord.

It was an affecting sight to see those for whom
she had so zealously laboured, and in whose ears
her words of gentle teaching had scarcely ceased to
echo, called in to take their last long look of those
beloved features, before they carried her forth to
her last resting-place. Surely we may inscribe

324 REMARKABLE PROGRESS AT TOBNGOO.

upon this mission, “ in deaths oft;” but it has been
life also, life to the dead in trespasses and sins ;
life, eternal life, to the many who have believed.

Mr. Harris bravely struggled on for two long
months, but disease was too strong for him, and at
the close of 1856, he was compelled to seek a re-
newal of lost health and strength in America. We
had the privilege of seeing him at that time, weak
in body, but strong in faith, counting all his sor-
rows light, if he might but win his beloved Karens
to the excellency of the knowledge of Christ Jesus
his Lord. In speaking of those whom God had
given him from among the heathen he said, “ God
is always faithful to his promise, always. ‘ There
is no man that hath left parents, or brethren, or
wife, or children, for the Kingdom of God’s sake,
who shall not receive manifold more in this present
time, and in the world to come life everlasting.’ ”
Before Mr. Harris left Shwaygyeen eight hundred
had been admitted into the Christian church by-
baptism.

When Mr. and Mrs. Whitaker arrived at Toun-
goo, they were thronged with visitors ; at one
time about two hundred were present for several
successive days, all anxious to hear of Christ, and
to receive instruction. The total number of bap-
tisms in the province of Toungoo amounted at this
time to two thousand six hundred. Among the
numerous tribes east of the town, there appeared

EARNESTNESS OE THE PEOPLE.

325

no opposition to the gospel, but on the contrary
in all the villages there were those who listened,
while the whole population was more or less
brought under its life-giving influence. The num-
ber of people thus reached, could not be less than
twenty thousand. We have many interesting
notices, in one of Mr. Whitaker’s tours in the
jungle, of their earnestness in prayer, and thirst
for the knowledge of God’s word, their love of
holiness, and zeal for the ordinances of God’s
house. How great the change effected in a few
short months ! Then nothing but the sound of
savage strife was heard in these villages and on
those hills, but now peace reigns wherever the
blessed gospel has found its way. In some of the
villages the people possessed rare gems, which had
come down to them from their ancestors, and which
they regarded with superstitious reverence. But
on bringing them to Mr. Whitaker for inspection
they asked ; “ shall we throw them away evi-
dently willing to do so, had it been considered
right. Some of the chapels they had built were so
large and commodious that they would hold from
four to six hundred people, and these were filled to
overflowing. At the association meeting which
Mr. Whitaker held with them on the 1st January,
1857, upwards of sixteen hundred were present,
many earnest applications were made for school
teachers, and there was a universal readiness on the

S26

mVAIPATj’s SUCCESS.

part of the preachers to rely on God and their
people for support.

Mr. Whitaker gives an interesting account of a
Sabbath spent at Wathaukho, where Pwaipau be-
gan his labours among the Klenla people. When
Pwaipau first went amongst them, he found only
one man willing to hear him. After faithfully
preaching to him he was about to turn away, but
the man earnestly entreated, saying that if no one
else would listen he would, and that he would learn
to read the look. Pwaipau sat down to teach him,
and in a fortnight he had a school of forty boys.
All went on well until the father of two of the lads
sent to call them home to the celebration of a feast
to an evil spirit. The boys stoutly refused to go,
and the next day the school house was surrounded
with thirty or forty men armed with spears. One of
the boys leaped out at the back of the house and
concealed himself in the jungle, the other was se-
cured, and ordered off to the ceremony on pain of
death. He of course obeyed, but light had entered,
and soon that first learner was the assistant in
charge of a church of two hundred members four or
five miles in extent. Pwaipau watched over another
flock still more numerous ; the two number nearly
five hundred. Peaceful and happy they dwell un-
der the shadow of the Almighty. May his banner
over them be love.

Well might Mr. Whitaker “ thank God that he

DB. MASOK’S BETUETT.

327

had been permitted to spend four years on heathen
ground, and for the miracles of grace and power
he had been permitted to witness.” His hands
were full of labour, and his heart buoyant with
hope that the fulfilment of Grod’s richest promises
was at hand, but in the midst of labour and of hope
the hand of death was upon him, and after a brief
illness he entered into rest in August, 1857.

It was at the close of 1856 that Dr. and Mrs.
Mason returned from America. On reaching Cal-
cutta there was some difficulty in obtaining a pas-
sage on to Burmah for the whole party, and Dr.
Mason determined therefore to proceed alone, leav-
ing Mrs. Mason and the children to follow him as
speedily as possible. After an absence of three
years Dr. Mason reached Toungoo in January,
1857, and was welcomed by the Karens with the
most fervent joy. Finding the elephant upon which
he travelled moved but slowly, they made a palan-
keen of bamboos, and placing him upon their shoul-
ders they bore him on from village to village, through
the Manniepgha hamlets to the Paku settlements
and on to the Bghai mountains. His course was
like the triumphant procession of one whom the
Lord had blessed. He says : —

“ I left Shwaygyeen for Toungoo by land with
two elephants, and reached the borders of the pro-
vince on the 2nd of January. "When the Christians
heard of my arrival, twenty men started to meet

32S

JUGGLE TRAVELLING.

rue and cut a road for my elephants, the bamboo
scuff being quite impassable. In the interior I had
taken the road to another village, the inhabitants
of the village connected with Shwaygyeen having
volunteered their services to prepare the way before
me ; while the chief and his followers of a third
village were busied at the same time in clearing a
path for me to their hamlet. Missing both these
parties I proceeded onward to the village of Khup-
ghai. The road being exceedingly difficult and the
mountains so steep that places for the feet of the ele-
phants to step in had sometimes to be dug in their
sides, and gorges so narrow that the animals could
scarcely turn aside and pick a practicable track among
the rocks with which they were filled, it was not
until the morning of the third day we reached our
destination. The first night I slept on the top of a
paddy crib in an old field, a thousand feet above the
plains seen in the distance; and darkness overtook
us on the evening of the second day, when the na-
tives proposed to encamp out again, but having no
tent, and the north wind at this season blowing very
keenly over the hills, I refused — determined to go
to the village if we travelled till midnight ; so on
we went, up and down, with a beautiful moon
peeping now and then through trees. "We were in
a deep dell, when the path required us to ascend a
precipitous mountain side, but on turning the heads
of our elephants through weariness they positively

JUNGLE TRAVELLING.

329

refused to go, and when goaded by their drivers
they made the forest resound with their bellowing,
but not a foot onward would they stir. For once I
had to acknowledge myself fairly beaten, and the
next best thing to be done was to find the nearest
<Jry spot on which we could spread ourselves down;
for in these glens the ground is frequently very
wet. After retracing our steps a few hundred
yards I called to a man on foot, to feel if the ground
was dry in the green palm grove through which we
were passing ; when my attention was arrested by
the figure of a stranger in the shade. He announced
himself a Christian, and urged us to come and spend
the night at his house which was about a quarter of
a mile from the road, on a little hill with a gentle
ascent, the only difficulty in the way, a deep stream,
he said he could overcome by leading us to a prac-
ticable ford. It appeared that he heard the tinkling
of the bells that hung to the necks of the elephants,
and the report having reached him that I was some-
where in the jungles, he came down with his son
after us to see if it were not the teacher. His hos-
pitable mansion was reached about ten o’clock,
where the most comfortable place in it was spread
with mats for my reception. "When we had dined
(for we had not stopped before from early dawn) I
announced prayers, and the only daughter of my
host, a pretty girl of sixteen, brought forward a
New Testament and hymn book, joining with her

330

CHRISTIAN HOSPITALITY.

sweet voice in the praises of God. Fancy my emo-
tions ! Three years ago not a soul in these jungles
had heard of the Saviour, when it was my privilege
to be first to proclaim His precious name. Now,
the first house I am led to enter, in the field of my
charge, is furnished with a family Bible and hymn
book, whose owners prize them as precious trea-
sure. Surely ‘ it is the Lord’s doing, and is won-
derful in our eyes.’

“ Before we could reach Khupghai next morning,
the news had reached the village that the teacher
had come ; and the hill sides were covered with
men, women and children who had come out to
meet him, each anxious to seize his hand before he
could descend from the elephant. In one corner of
their very neat meeting house was a place matted
off for my sleeping room, and curtained all around
with new Burmese silk, such as the wealthier Ka-
rens wear for their best dresses. My Karen guide
wore a lower garment for which he paid twenty-five
rupees, and above it a Shan jacket of considerable
value. The native preacher here I found well pro-
vided for by the church, without requiring aid from
any other sources.

“ The next evening found me at Kholu, in the
midst of some of the grandest alpine scenery I ever
gazed on. It stands on the mountain side, one or
two thousand feet above Tan Creek at the base ;
and looking across the valley, mountains are seen

DR. MASON’S PASTORAL VISITATION. 331

piled on mountains as far as the eye can reach, with
forms as varied as the pictures of the kaleidoscope.
On the mountain range where I stood, which bounds
the valley on the south, are six Christian villages,
and on the northern range are no less than fifteen.
When I look around me I find myself in a Chris-
tian country, raised up as if by magic from the
darkness of heathenism in three brief years.

“ The next day, after travelling a few miles, a
difficulty arose as to which village I should go to,
the road dividing into two, and the path had been
cleared for my elephants to both. I found no way
to decide the matter, but to declare that Quala’s
wife was my daughter, and that I must go and see
my daughter. Twenty-five years ago she was Mrs.
Mason’s favourite pupil, — so on we went to the
village of Lenkla, where Quala makes his home.
At present he is away preaching the gospel to the
Eed Karens, seven days journey north-east of Toun-
goo.

“ When the sabbath was over, the chief of this
village came to me and asked how many nights I
had slept at Lenkla, I told him two ; ‘ Then,’ he
said, ‘ you must come and sleep at least two in my
village. I spent a Sunday in your house in Toun-
goo, and there first heard the gospel from your
lips. I want too, so much to see the teacheress.
Will she not come on to the mountains to see us?
My wife and I will go to the city to visit her, so

332 HIS TOUB AMONG THE MOUNTAINS.

soon as we hear of her arrival.’ In reply to his
invitation to come to his village, I told him I had
dismissed my elephants, the time for which I en-
gaged them having expired, and that I was unable
to walk so far. ‘ We do not want you to walk,’ he
continued, ‘ we will carry you and all your things,
if you will say, Go.’ I gave the word, and he
turned to a man at his elbow saying, * Make a
dooly for the teacher and bring twenty men to
carry his things.’ In a few hours a very comfort-
able affair was constructed of bamboo, on which
my bed and myself were put, and borne by four
men, relieved at short intervals by four more, a
dozen being in attendance, away I went at a trot
over several hills and valleys to this village, which
stands on the very top of a mountain spur, with
the whole plain of Toungoo to the Prome moun-
tains spread out on the west, and the magnificent
scenery of the Bghai mountains on the north, with
the tortuous course of the stream on which our
most interesting Bghai villages are located, dis-
tinctly visible by the deep chasms through which it
runs.

“I am now among the Manniepghas, and at
every village I find more or less applicants for bap-
tism, but I reserve statistics for another letter.
This illustrates the gratitude of the Karens to their
teachers for bringing them the gospel.

“ I have got the Sermon on the Mount into

THE BGHAI BOX.

333

Bghai, a third of Matthew, and Genesis begun.
I have now to request the patronage of the So-
ciety for an edition of three thousand copies of
Genesis, and as many of the Sermon on the
Mount. * * * *

“ Th.e evening your letter arrived I found a little
Bghai boy, not a dozen years of age, reading by
the way, an old smoked catechism in Sgau, which,
to preserve, he had sewed between two bits of old
Burmese pasteboard on a kind of spring back of a
bamboo splint. I send it to ask if such a people,
who will take such care of books, not a tithe of
which they can understand, shall be denied the
Scriptures.

“ W ould that you could stand with me on these
mountain tops, and see now two, now three, and
then five other clusters of Christian habitations.
You would then feel that ‘ the half was not told.’
The duty of giving a full support to their teachers
the churches fully recognise, and, though it often
requires much self-denial on the part of the assis-
tant in places where the people are few and poor,
yet they are ready to admit that they ought to look
for their means to live to their congregations.
Still, in the present incipient state of things, we
ought to assist those who need help, as many do.
One young man, who has a wife to support, told
me that the ‘ \V ild Bghais,’ among whom he is
located, could give him nothing but rice, for it is

334

SUPPORT OP THE TEACHERS.

all they have for themselves. Many wear scarcely
any clothing, and are at constant warfare among
themselves, and have to be ever prepared for at-
tacks from their neighbours. Yet in the hearts of
these people the Spirit of God is manifestly at
work, though none have been baptized, and they
come to meeting on Sundays in great numbers,
armed — like the old covenanters — with swords,
spears and cross-bows ; muskets they have none.
To supply his necessities, the young man above-
mentioned has repeatedly come down into the
plains, and laboured as a cooly. In such instances,
and there are others, the missionary should be able
to step in with the necessary funds and keep the
man at work.”

The following account of a meeting on the Bghai
mountains is very striking : he says ; —

“ Like the prophet in his vision, I feel over-
whelmed with the scenes that are passing before
my eyes. Three days ago, the first meeting of the
Bghai association was held in this place. I was called
to the chair, and as I looked from the crest of the
hill on which it assembled, on two thousand of the
wildest Karens the jungles can boast, I seemed to
be seated in an assembly of all nations. There
were men robed in silks in the Burmese costume ;
others with the blue pants and padded jackets which
distinguish Shans ; and a few were buttoned up in
the cast off red coats of English soldiers. Among

NUMBER OF THE CONVERTS. 335

the ladies, there was a sufficient variety of silk
handkerchiefs, white cottons, and diversified calicoes
to supply a small linendraper’s shop ; but the
larger number were in their native dresses. The
Pakus were known by the horizontal stripes on
their tunics. One Bghai tribe was easily recognised
by the tunic being striped perpendicularly with
red lines, and the other by their short pants reach-
ing half way down the thigh. Many of those from
the distant mountains had their swords by their
sides, and not a few might be seen on the distant
margin of the congregation listening as they leaned
on their spears.

“ Forty-five stations were represented, each of
which has its teacher, and all, with a very few ex-
ceptions, are natives of Toungoo, raised up from
among themselves. At twenty-four of the stations,
the foundations of churches have been laid, and
there are many candidates for baptism at most of
the stations. Three hundred and sixteen persons
were baptized during the year, making the present
number of church members in good standing
among the Bghais alone, (there is a still larger
number of Pakus and Manniepghas) — one thou-
sand two hundred and sixteen. The aggregate of
the pupils reported in school is six hundred and
eighty-eight. In the Paku and Manniepgha dis-
tricts there is a still larger number, there being
exactly fifty stations. Thus there are ninety-five

336

ABILITY OF THE PREACHERS.

schools, and as many school teachers and preachers
to the extent of their knowledge in eastern Toun-
goo, all, with the exception of about ten, natives
of the province and converted within the last three
years. This is the most remarkable feature of this
most remarkable work. These young preachers
exhibited in the discussion of questions brought
before the association, forensic talents which I have
never seen equalled in the best educated of our
native assistants, and which it would be difficult to
surpass in our schools at home. When I told
Quala at parting, to thrust into the work every
promising young man instructed by himself or his
three associates, without waiting for them to take
a regular course of education, I little thought to
witness such glorious results. When the work
became too great for one man, Shapau took the
lead among the Bghais, providing teachers from
among his pupils for that tribe, and Pwaipau among
the Pakus. Both, as well as Quala, are in fact
bishops, and no bishops ever acted more judiciously,
more uprightly, or more successfully than they
have done during the last three years.

“ Were the plan of bringing forward the natives
to places of responsibility followed out, we should
soon have a band of missionaries raised up on the
ground, to go to the regions beyond, with tenfold
better qualifications for their mission than all the
universities can give their students, and at little

LIBERALITY OP THE CHURCHES.

337

or no expense. Is it to be done ? Or are native
preachers, whose labours God blesses beyond ex-
ample in the history of missions, to be kept in
everlasting pupilage, and made nonentities in the
eyes of their fellow countrymen ?

“ The raising up of such a body of assistants is
I think, unequalled in the history of missions, and
scarcely less remarkable is the fact that all the con-
gregations come forward and engage to support
their teachers ; and at every station which I have
visited, I find the assistant better clothed and in a
better house than any of his congregation. Several
of the churches gave their teachers twenty rupees
in money last year, and one gave thirty. Added to
this, they have paid into the mission about a thou-
sand rupees for books ; a larger sum than has ever
been contributed for books, I imagine, from all the
rest of the missions during the quarter of a century
they have been in existence. Medicines which were
always given away, I believe, at the expense of the
mission till I commenced selling them to the Ka-
rens of Tavoy, meet with a ready market here,
affording the dealer a clear profit of twenty-five per
cent. Finally, they have contributed for the Home
Mission Society a fraction over two hundred and
eighty-one rupees, which with two hundred and
eighty-three rupees contributed by the Paku and
Manniepgha churches, and more than two hundred
of balance on hand, will, after paying for the print-

338

LIBERALITY OE THE CHURCHES.

ing of the minutes, be devoted to Mr. Whitaker’s
school during the rains in town ; and the amount is
larger than it will be necessary to expend.

“ I had written thus far when I arose for an even-
ing walk. On the edge of the village I came upon
four little girls with sparkling eyes looking from
dirty faces, like morning stars peeping through
clouds. The eldest was not seven years of age, the
youngest about five. One of them had two torn
leaves of an old hymn book in her hand. After
winning them out of their bashfulness, I found all
could read ; and they finally sung one of the hymns
through to a good English tune, as accurately and
as harmoniously as I ever heard little girls of their
age sing anywhere. Truly God’s ways are wonder-
ful, and He puts to shame the wisdom and works
of man. Here is a professedly Christian popula-
tion of more than ten thousand souls, upwards of
two thousand of whom are members of Christian
churches ; schools in ninety-five villages, with praise
proceeding from the lips of babes, in tunes with
which our mothers sung to us cradle hymns ; indi-
genous teachers in almost every village, using
books that they have purchased ; and to enable a
few to obtain a better education than the jungles
can afford, ample funds are provided to support
a school in the city : all this, and more, in three
years through native agents, who from the founda-
tion of the mission to the present time have not

MARVELLOUS PROGRESS.

339

received in the aggregate two hundred rupees.
Where shall we look for a parallel in the history
of missions P But the work has only just begun.
These young Bghai preachers are going to form a
phalanx of missionaries to evangelise the other wild
tribes in the * regions beyond,’ as far as the Hohang-
ho and Bramahpootra. These men will be better
qualified, with a little instruction, for their work
than it is possible to qualify white men in all the
colleges throughout Christendom.

“ You recollect St. Anthony’s chapel, of course.
Well, my Bghai hermitage occupies a very similar
position. I am on the top of a hill, with a precipi-
tous mountain behind me, like Arthur’s seat, but
much higher. On one side of this mountain is a
deep gorge with a steep ascent, precisely like Vic-
toria Hoad. In the other direction, looking down
as it were to Edinburgh, is a rapid stream running
through a deep glen, bordered by precipices higher
than that on which Edinburgh castle stands ; and
in the far distance are lofty mountains, as seen be-
yond the Forth.

“ The country is not more Scotch than are its
inhabitants. The Bghais are as like the High-
landers of olden time as can well be imagined.
They are divided into small clans that have been so
separated by old feuds, that a mountain ridge be-
tween them could not be crossed by either party.
If a man was found on the grounds of his neigh-

340

ANCIENT FEEDS.

bours his life was the price of his temerity. The
people were ever in a state of apprehension, for one
clan or another was constantly making forays into
the weaker or less prepared villages.

“ The young man who is writing by my side lost
a sister several years ago by a party of Pant Bghais
who attacked the village, killed and wounded seve-
ral persons, and carried away some half a dozen
captives, who were probably sold into slavery to the
Shans, or some other tribe to the eastward. Quala
tells me that he saw a number of slaves among the
Bed Karens who had been captured in this region,
but they were well treated, had become domes-
ticated with their masters, and manifested no wish
to return to their native land. Christianity will put
a termination to this state of things, but Govern-
ment cannot. This young man’s family cherished
the purpose to attack the Pant Bghais whenever a
favourable opportunity occurred, and obtain a sub-
stitute for his sister, but when they embraced Chris-
tianity the avenging design was, they say, abandoned
for ever. Beyond the Christian settlements, not-
withstanding the English power, kidnapping, killing
and plundering are going on while I am writing.
There seems from the physiognomy of the people to
be a great difference in the character of the Bghais.
A party of thirty from a distant village stopped
here a few days lately, and some of them had cer-
tainly as brutal countenances as my eyes ever rested

AIT ABLE PBEACHER.

341

on. Others again appear to have mild dispositions.
The young man who is school teacher appears to
me, after a two months’ intimate acquaintance, to
be a very amiable youth. Some are very stupid,
and some appear remarkably intelligent. A few
Sundays ago I had the teacher of a neighbouring
village to preach for me in the evening. I sat and
listened to him with admiration and astonishment.
I recollected him as one of the young men who
came to Mrs. Mason’s school in the city. He was
then anxious to learn, but the Burmese, who did
all in their power to keep the Karens from our
house, spared no efforts when they did come to
frighten them away again, and succeeded by their
tales of terror in driving him away after he had
been about a week with us ; but when Shapau came
out here he went to his school, and stayed with
him a month. Here then is the amount of his edu-
cation, six days in the city and thirty in the jungles ;
yet he certainly preached as good a sermon in
every respect as you will hear from one half of our
ministers who have been three years to college, and
three to the theological seminary. His text was,
‘As Moses lifted up the serpent in the wilderness,
<fcc.’ In the introduction he gave as accurate an
account of the circumstances under which the ser-
pent was made, as it would be possible for the most
experienced theologian to furnish, with the neces-
sity of looking on it to live ; and applied it to Christ

342

THE INDEPENDENT BGHAIS.

with an earnestness and animation that would have
secured the attention of any audience. He is very
anxious to have me supply his place and allow him
to go to school. He is just the bind we wish to
have instructed, but we cannot spare him from the
field. Shapau placed him at one village where he
taught for a couple of years nearly, when more
than forty of his congregation were baptized. Sha-
pau then removed him to a frontier settlement
where thirty- five are now requesting admittance
into the church. But such men are few everywhere.
We need to pray for more labourers, and for the
right kind of labourers.”

Again on the 8th April, 1 857, Dr. Mason writes from
‘ Independent Bghai-dom — “ The people here are
the Pant- wearing Bghais, who boast that they never
paid taxes to any Government, but have maintained
their independence from time immemorial. The
Burmese denominate them Loo-Yaing or ‘wild men,’
and not without reason. Though only one short
march from the villages of the Frock-wearing
Bghais, from whom a large revenue was collected,
this people never allowed a Burman to return if
he once appeared amongst them. Though many
thousands of them are nominally under the English
Government, no taxes have yet been asked of them ;
and they now show themselves boldly in the city to
purchase salt and a few other articles. As they be-
come Christianised we may expect they will be

BORDER TRIBES.

343

taxed, which will not make Christianity popular.
As I am the first white man that has ever been to
their village, I may not improbably, when they
come to be taxed, have my name handed down to
posterity as a spy of the English Government.
However, I came here by their own invitation, and
they carried me on their shoulders all the way.

“ This is the north-easternmost point to which
the conquests of Christianity have reached. Here
light and darkness meet. None of the villagers
have yet been baptized, but a list of thirty-two
applicants for the ordinance has been brought in,
and I have an assembly of two or three hundred
every evening at worship who are all professed
believers in Christ. But it is astonishing to find
how stupid the old people are on all subjects, while
the young appear as bright and intelligent as Eu-
ropean children. Would we rouse the people we
must educate the young ; there is no other way.
The old may obtain grace to save their souls, but
never knowledge and intelligence to give them a
place among civilized nations.

“ This is only one of three villages in which
there are professors of Christianity, in the same
little valley, and all are visible from the top of the
hill that overshadows us. My present locality is
the very antipodes to the one I last wrote from.
The village is down in a little basin on the banks
of a stream, completely encircled by high hills which

344

MUCH LAUD TO BE POSSESSED.

shut out everything but the sun. The thermometer
rises seven degrees higher here than where I last
sojourned.

“ The work accomplished in Toungoo appears
great on paper, but when I take my stand on one
of those hills, and the eye sweeps round from the
northwest to the southeast on an unbroken mass
of heathenism lying at my feet, and on, on, on, till
the imagination is lost in the darkness, I sink
paralysed at the view of ‘ the much land which yet
remains to be possessed.’ Still these uttermost parts
of the earth have been promised by One who never
fails to fulfil His promises. Promised, however, on
the condition that they shall be asked for ; and we
have reason to inquire, Has the condition been
fulfilled ?

“ The season for itinerating is close upon us, and
throughout the rains the natives will be confined to
their stations and their schools, with the exception
of short excursions into the neighbouring villages.
Quala has made one valuable trip this year among
the Eed Karens, but valuable mainly for the know-
ledge he brings us of the people, for he failed to
find a single individual who gave any attention to
the gospel. But one great obstacle was, he could not
speak their language, and had to converse with them
through a Shan who was inimical to Christianity.
Shapau, our next best assistant, has made a more
successful tour on and over the eastern mountains
in the southern part of the province, and before his

SHAPAU’S SUCCESS.

345

return he saw six zayats built in as many different
villages, settled six teachers in them, and thus laid
the foundation of as many Christian communities,
where the worship of God was not before known.
One of the villages that received a teacher, pro-
mising him his support and engaging to obey the
precepts of the gospel, is on the eastern side of the
dividing chain of mountains, and is the first village
that has received Christianity beyond the English
territories. * *

“ Skapau has made one trip among the Pant-
wearing Bghais in the northern portion of the
province. While absent he wrote me: ‘I have
reached the land of Kannee, and several of the
villages are about to build zayats. I intend to go
as far as the village of Koo-oo ; I hear many of the
villages in that region are about to erect chapels.
Should I remain here till the zayats are completed
I shall be delayed a considerable time. I have a
number of people with me, and shall leave a teacher
in each village that prepares for his accommodation.
Teacher, pray for us.’ Since he wrote the above, a
body of wild Bghais from the north attacked the
village of Koo-oo, to which Shapau was bound,
killing three men, and carrying off seven persons
id to slavery.”

In June, 1857, Mrs. Mason reached Toungoo,
and again commenced her work amongst these peo-
ple. In writing of her first impressions on her

346

MRS. MASON AT TOUNGOO,

return, she says : “ Three years and a half ago I
gazed over these mountains and plains where the
fallen angels have held supreme power ever since
the days of Noah, wondering if there were any of
the chosen among them. Now our missionary boat-
man Shapau stands beside me, pointing to the
north, south, east and west, and says, ‘ Teacher,
among these hills and valleys are ninety- six churches,
chapels, and schools.’ Three years ago I looked
upon troop after troop of wild mountaineers with
their short-striped gowns and unwashed faces,
wondering if they could be civilized. Now I look
upon a hundred young men and lads, all neatly
dressed in clean new gowns and blue pantaloons,
with their hair nicely braided under tasteful tur-
bans.

“ Three years ago I sent to them the first book
they ever saw in their own tongue ; yesterday I
sat in the midst of twenty young preachers, fine
intelligent youths, all following the speaker, with
open Bibles, turning from page to page, from para-
graph to paragraph, with perfect ease and the
deepest interest. I could not but exclaim, ‘ What
hath God wrought !’ Several of the preachers say
their hearts are to go beyond the frontier to carry
the gospel. May God strengthen their holy pin-
pose.”

Mrs. Mason went up to Toungoo with the hope
and determination of being able to establish a self-

THE NORMAL SCHOOL FOUNDED. 347

supporting female normal school, for the training
of young teachers for the village school. She felt
there would be many difficulties and obstacles in
the way, but she went forward strong in faith, be-
lieving that God would prosper and bless the work.
Some of the chiefs having heard of her design, three
girls were sent in, but nothing was said as to their
support. The crisis had come, but how to meet
it was the difficulty. If the girls were sent home,
Mrs. Mason felt sure no more would come ; to sup-
port them herself was neither possible nor desirable.
Her heart was lifted up for guidance to Him who
giveth wisdom liberally and upbraideth not. That
evening a man came in who was not at first recog-
nised, but who proved to be the very man who had
formerly come back with the little book, “The
sayings of the elders.” He was now a Christian,
and was private agent to the Commissioner, and
one of the most influential men of the jungles.
After cordial greetings Mrs. Mason, amongst other
things, mentioned her plan for the school, her hope
of obtaining a grant of land from Government, of
erecting a school-house, chapel and teachers’ dwel-
lings, all of which was to be made over in trust for
the Karens, He seemed to see at once the advan-
tage of such an establishment ; the desirableness
of instructing the women, of making them the
teachers, and of sending off the young men as
'preachers among the heathen. He urged Mrs.

348

ITS PLAIT.

Mason to secure a tract of land on the eastern
side of the river, so that when the Karens came
down from the mountains they might there find a
resting-place. The Commissioner had entered most
kindly into Mrs. Mason’s wishes, and had been over
every part of the city and its environs, which is on
the western side of the river, looking for an eligible
site, but in vain; and when Mrs. Mason found that
the Nab- Khan’s advice was to settle on the eastern
side, although removed from all civilization and
surrounded by jungle, she determined, if pos-
sible, to do so, in the hope that some of the Karens
might be induced to come and settle round her.
Before leaving, the Kali-Khan inquired how the
institution, &c., was to be supported. When Mrs.
Mason replied that she trusted in God, whose ravens
were still upon the earth, he understood her, and
with a sympathising glance said in an under tone
to those who stood by, “ I must send the mamma
my great pig!” And in a few days after down
came the great pig, and eleven rupees for the girls’
support.

Thus a beginning was made, and that by a chief
of considerable influence, who assured Mrs. Mason
that the people would send their daughters and
provide for them. Shapau also entered warmly into
the scheme ; and although at a most unhealthy sea-
son, went out to make it known in the jungles : in
a short time Mrs. Mason had twenty Karens and

THE FIRST SCHOLARS.

349

two Burmese girls, from thirteen to sixteen years
of age, gathered into the school. Letters, too,
came pouring in from the different villages, expres-
sive of their hearts’ good will and desire to support
the institution. Some of these letters are very
characteristic, we give the following as specimens.

“ Letter of the Ta-wa-la-khe-ites. — Teacheress ;
Formerly we knew not God’s word. Not one of
us knew what was right : we saw nothing but trans-
gression. Hence God had mercy on us and sent
us books ; but although he had sent us books we
knew not of them, — not a single man of us. While
we were in this state of ignorance, according to the
command of God, teacher and teacheress Mason
came to us children of sin. We heard as the
teacher preached to us. We believed, and re-
joiced exceedingly. Now, as we are unable to
devise for ourselves, the teacheress has devised for us
to erect a large school-building, which we approve,
all and each of us. Teacheress, as you have ordered
for us we will do, and study.”

There is another from the Mopghas.

“ Letter of the Pelekhe-ites. — Teacheress ; Tour
erection of a large zayat for the Karens hits our
hearts exceedingly, exceeding greatly. We will
send our children and grandchildren to study, and
we will most assuredly furnish their food. The
teacheress building a large school-house harmonizes
perfectly with our own minds, and wre will more-

350

LETTERS EROil THE PEOPLE.

over assist the teacheress. It is our heart’s desire
to become skilled in the books, and we will study-
till we are skilled in them, both male and female,
and become teachers of God’s word.

‘‘"We give our word of honour for that to which
we here agree. We are also pleased with the
Committee of seven.

“ May great grace and peace rest upon the
teachers.

“ Mercy, love, and peace abide with the teacheress
for ever ! ”

Another wrote:

“ Dear teacheress ; Formerly all of us in
Toungoo were under the dominion of Satan ; we
drank arrack, cursed, reviled, told lies, fought and
devoured one another, until no one dared to go to
a neighbour’s house. We hated and dreaded each
other. Now behold the change: we love one
another i

“ Two years ago I heard of the Eternal God’s
commands, and of Jesus Christ our Redeemer. I
believed and worshipped with my whole heart, and
according to the command, I have ever since
preached Christ to my countrymen according to
my ability. I try much, but very imperfectly.

“ When I heard of your work for the Karens I
rejoiced with great joy. If God and the white
foreigners had not pitied us, we must have remained
in darkness and sin, for we were full of all un-
righteousness.

LETTERS FROM THE PEOPLE.

351

“Now we have heard, and we have learned a
little with delight.

“ Now the teacheress is building a great house
and a holy city, that the young women may in-
crease in understanding, and God’s kingdom be
extended. For this I rejoice much, much, much !

“ Formerly we looked for a deliverer but none
came. Now God has sent to us, therefore our
hearts are very hot, and we are determined to study
with all our might.

“ Because formerly we worked hard in wicked-
ness, now we ought to work the harder to do
good.

“We send five men to help build the girls’
rooms, and when they leave, others will take their
place. They will buy their own food.

“ Dear teacheress, I never saw you, but I beg
you will pray for me, and remember the little
church which sends this letter.

“ Janquate.”

This is a literal translation, word for word. The
young teacher who wrote this letter had no instruc-
tion but such as he had obtained in the jungles.

Nothing could have been more favourable than
this commencement ; and probably since the send-
ing forth of the little tract, no work had awakened
such a glow of enthusiasm in these Toungoo jungles.
Thirty-two acres and a half of land were made over
by the Commissioner to the institution. And the

352

LAWLESSNESS OF THE TRIBES.

nest work was to clear, and drain, and build. Fifty
Karens came in at once to offer a willing service,
and the work was at once commenced. In addition
to land, Major Pkayre gave orders for a supply of
teak, free of charge. The rains had now set in,
and it was impossible to do anything in the jungle.
Dr. Mason was at work with a translation of the
Scriptures into Bghai, and in June, 1857, wrote : —
“ The rains are pouring down upon us, and all
travelling is nearly closed till the fair weather
comes again. I regret that we have so few men at
our outpost, for it is hard work. One wrote me
that the village where he was teaching was enfiladed
by an uninterrupted series of traps, so that no one
could enter after dark without being speared. The
village, like most of the Bghai villages, consists of
one house with a hall in the centre, and the only
way of access at any time is by a ladder let down
from the centre of the hall, which is taken up at
night and the trap-door let down. Thus the people
live in constant fear of attack from their enemies.
Some of the inhabitants of another village had
killed two Burmans. Two of the murderers were
brought to town through the efforts of some of
the Christians, where they died in jail before trial,
if I recollect right, since my arrival. [Recently a
part of this village went out to revenge the death
of the men that died in prison, and the first object
of their vengeance was the daughter of a Christian

LETTER PROM SAU QUALA. 353

chief, whom they speared to death on the hanks of
the brook where she had gone to draw water. One
young teacher had to run away from the village
where he was located with half the inhabitants in-
toxicated after him, because they said they would
kill every man that forbade them drink.

“ After allowing for much chaff, God has still
done a wonderful work here in taming so many of
the wild men around us ; but unless He continue
to work, ‘ the watchman waketh in vain.’ All our
efforts, all our machinery, is naught.”

In this letter was enclosed the following trans-
lation of a letter from Sau Quala.

“ I have received the affectionate letter which you
wrote me, and I rejoice exceedingly with much
thankfulness. We Karens, wild andignoraut sons
of the forest, are not worthy of anything from your
hands, for we have been a rejected people from days
of old. When we fell among Talaings, the Talaings
persecuted us ; when we fell among Sbans, the
Shans persecuted us ; when we fell among Burmans,
the Burmans persecuted us ; father and mother,
grandfather and grandmother, generation on gene-
ration. Thus we became children of destruction,
unworthy to receive anything from the hands of
respectable people, and undeserving the privilege
of addressing you, Madam.

“ When I was fifteen years of age, English white
rulers, the sons of the west, reached this country
2 A

354 LETTER FROM SAU QUALA.

of Burmah, and my father and mother said : ‘ Now
happiness has reached the land ! They have come
by water. Children, you have fallen on the time
when they arrived.’ After a short interval, the
American teacher Boardman came ; when many
believed, and I was baptized. A brief period
elapsed when teacher Mason arrived and teacher
Boardman died. I was many years with teacher
Mason, and then became a preacher and was located
at Pyeekhya in the southern part of Tavoy ; being
subsequently ordained.

“ In the lapse of years I came to Toungoo, where
after being a short time with teacher and teacheress
Mason, they left the country ; and I then went to
the Commissioner O’Biley. He said to me ;

‘ Teacher, do not be anxious : if anything happens,
come and tell me.’ Many persons, Bghais, Mop*
ghas, Pakus, and Manniepghas, believed. Some of
the Burmese headmen began then to obstruct the
work ; so I wrote to the Commissioner O’Kiley,
and he ordered the Burmese headmen, saying ; ‘ A
great teacher has gone out to the Karens on their
mountains, and if they learn to read, or build
zayats, throw no obstruction in their way.’ Some
of the Burmans then said: ‘The Karens are in
league with the white foreigners, but when the
Burmans obtain the city again, they will kill the
whole of them.’ Others said, ‘When the time arrives,
the white foreigners will take all that learn to read,

LETTER FROM SATJ QUAXA. 355

in their ships, and give them for food to a man-
eating monster.’ Some of the Karens were much
frightened, for the Burmans bore them malice
because they were ou amicable terms with the
English.

“ Subsequently the Commissioner O’Biley came
into the jungle, and many of the wild Karens visi-
ted him ; to whom he gave turbans and money,
while I preached to them the word of Grod and
exhorted them to learn to read. After this teacher
Whitaker came. The Commissioner made another
visit to the jungle when he called me to accompany
him to the Ked Karens; and he purchased food for
me, for I am not one of those who eat wages.
This Commissioner is a most excellent man, and all
his decisions please the poor people exceedingly ;
but he has now left Toungoo, and the whole of the
inhabitants of Toungoo mourn. But now, Madam,
teacher and teacheress Mason have returned to
Toungoo.

“ As to the Bed Karens, they are Bghais ; but
speak a different dialect from the Toungoo Bghais ;
and the Pakus differ again from them. The Pakus
and Manniepghas are of the same race as the Sgaus.
The Mopghas are a small tribe whose language
differs from all the others, and I therefore think
they had the same origin as the Pghas. I send
you a few specimens of the Bghai, Mopgha, Paku,
and Manniepgha dresses.

356 qu ala’s letter to aheetca.

“ All the inhabitants of Toungoo, both Bghai,
Mopgha, Paku and Manniepgha, are apprehensive
lest the English should leave the country, for the
Burmans will then persecute them. The Burmans
often threaten, saying ; ‘ When your white fo*
reigners go away, you will know it !’

“ Teacher Quala’s letter of Christian affection,
May 26th, 1857.”

In October 1857, Quala started on a tour
through the province, and such were the applica-
tions for baptism that he wrote to Dr. Mason re-
commending the ordination of four of the prin-
cipal assistants, but Dr. Mason considered that
two only were in a state to justify their admittance
to the office of pastor. At this time we have a
letter from Quala addressed to the American
churches.

“ Brethren, children of God in America, rulers,
nobles, chiefs, elders, great and small, male and
female, rich and wealthy, poor and indigent, young
men and maidens, children and aged, the grey-
haired and the toothless, all, every one of you, may
the only one God our Bather, the Lord of heaven
and earth and all things, Jesus Christ, and the
Holy Spirit, bless you greatly with happiness,
abundance, success, skill, and permanency ; giving
peace to your towns and cities, your lands and your
waters, your kingdom and your realm, your houses
and your villages, both to yourselves, and to your

QUALa’S LETTER TO AMERICA.

357

children, and grandchildren, generation on genera-
tion continually without ceasing.

“ Dear friends, I am Quala, a wild man, a son of
the forest, an uncultivated one who neither knows
nor understands any thing. I, a dark-minded un-
worthy one, send you salutation. I am not your
equal, yet through the grace of God I call you
brethren.

“ Dear friends, you truly abound in ability, in
patient endurance, in love, in mercy, and goodness.
Behold, my dear friends, had you not sent the
teachers and teacheresses to us, wild men, the sons
^of the east, living in darkness, we should have
gone on to destruction both in this world and the
world to come for ever.

“ Dear friends, the grace that the white foreign-
ers the sons of America have displayed is so much,
so great, that it cannot be expressed by words. It
is exceedingly great, for you have saved us from
death. Formerly we knew not God ; we bad no
books, and being destitute of instruction we knew
nothing.

“ When you sent the teachers and teacheresses
among us, and they told us that God loved the
world so much that he gave us His Son Jesus
Christ, who came and purchased us by his blood
we became Christians, and became able to discern
between right and wrong ; and when the teachers
made us books, our knowledge increased greatly.

358 quala’s letter to America.

Still, the signification, the reason of things, we
understood very imperfectly, and we should have
never known, had not the teachers and teacher-
esses taught us and explained them to us ; because,
my dear friends, we are habituated to darkness,
ami things of light we understand with great diffi-
culty. Still some make their ears crooked, will not
give attention, and do not believe ; but on the con-
trary revile. Pray to God for them that they may
repent, believe, obtain new hearts, and all become
disciples like ourselves.

“ God has now displayed his power in Toungoo ;
and many sons of the forest, living in darkness,
have believed, and your kindness is great in send-
ing two teachers to help them. As to myself, being
of a race of uncultivated men, I am of no value ;
but through the grace of God I became a disciple
of Christ in the days of your teacher Boardman ;
then I studied a very long time in the hands of
teacher Mason, and I came to know and under-
stand the truth as one in a dream. Still I became
a teacher to go about preaching and administering
baptism. This was through your kindness, for
when I was studying with teacher Mason, you sent
the money which you gave to teacher Mason. My
relatives were unable to support me, and had it not
been for your money I could not have studied nor
by any means have acquired the knowledge I have.
When I think of your kindness, I feel as if I could

quala’s eettee to ameeica. 359

not extol it sufficiently. Though I die, I will praise
your goodness to my children and grandchildren,
and the generation following. I am now growing
old, my hair is grey, my sight dim, and through
sickness my strength has failed, so that I have
not the vigour I had when I studied with teacher
Mason ; but my strength in God has not decreased
in the least : pray for me.

“ The favour you have shown me, my dear friends,
is exceedingly great. When teacher Mason and
the teacheress returned to America, I told them the
things I would like to have, and they procured the
whole of them. They obtained for me black alpacca
two suits, a white blanket, with many other articles
of clothing, and a spy glass of the very best kind,
besides a large quantity of medicine. I also re-
ceived, through your kindness, a cloak from teacher
Cross. But, brethren, we have received not worldly
things of you merely, we have received spiritual
things also, and forget you, can never. Though I
cannot speak with you personally, yet my love and
remembrance of you is uninterrupted, and I hope
to be able to converse with you in the Kingdom of
God, and associate with you eternally. My dear
friends, the greatest favours you have shown us are
sending us teachers and teacheresses who came and
taught us the word of God, made books for us,
taught us figures, and instructed us in the things
of light.

360 MOGEESS OF THE NORMAL SCHOOL.

“ Through the power of God, may your towns
and cities, your lands and waters, your kingdom
and domain, your houses and dwellings, your plans
and devices, your works and deeds be established,
increased and perfected in goodness, happiness,
and light, generation on generation for ever.

“Teacher Quala,

“ July 26tli, 1857. A Son of the Forest.”

In November Mrs. Mason writes, “"We hear of
new stations rising up in the Bghai and Paku
regions, and the prospect in Toungoo is still very
bright. Shwaygyeen is waking up, and we have
had four embassies from that province bringing
‘letters of introduction,’ and desiring to join us
in the national institute. We propose establishing
a Young Men’s Normal School to be conducted on
the same principles as the female one, to be under
my superintendence with the aid of native assistants,
Dr. Mason giving lectures and taking the higher
branches. W e have now nearly one hundred letters
or pledges to the support of the institution from
the native churches.

“ A few days ago, a young preacher came in on
bis way to the western Sgau region towards Prome.
He had two other preachers with him and a train
of five or six pupils, all going out to do battle with
the powers of darkness. I asked him for his history,
and he gave me the accompanying letter. Although

THE TEACHER SAUKA.

361

there is nothing striking in it, it shews the onward
and upward spirit of these young preachers. They
were going out of their own free will without scrip
or purse, and when I suggested they might he in
want, — they answered: ‘We go to work for God.
When did He ever let his teachers die of hunger ? *
“* Toungoo, November 6tJi, 1857.

“ ‘ My dear Teachekess,

“ ‘ Blessings he with thee for ever !

“ * Tou ask about myself. I will tell you. At
first I lived in Bassein, I sought only worldly plea-
sures, and served the devil with a full heart. The
Holy Spirit sent from heaven, stirred up my mind to
study the sacred Scriptures, so that I could not
rest. Then I went to Mautmain and studied a
year ; after which I heard of teacher Quala in
Toungoo, and longed to come and help him. God
enabled me to come to the Paku region to the
people of Jauthadeu, where I remained and in-
structed them until one hundred believed and
embraced the gospel. Then I thought to return
and study more, hut sickness prevented whenever I
made the attempt, so I turned my thoughts to the
unbelieving Sgaus in the west and went out to
visit them. On returning from this tour, I con-
cluded to return no more to Maulmain or Bassein,
and wrote for permission to marry in Jauthadeu.
Then I took a wife of the Paku tribe, and went
out on another tour to the Sgaus. At this time

362

HIS YISIT TO THE SGAUS.

one house believed and desired to learn, so I left
one of my pupils to instruct them, and returned to
my people. Now, about twenty in that country
believe, and they seem to me like my children, so I
am now going again to visit, and encourage them.
Pray for them, teacheress. — Sauka.’ ”

At the annual association in January, 1858, Dr.
Mason in writing from the Bghai mountains men-
tioned many interesting facts descriptive of the
habits of the people, and their uncivilized state
before the gospel subdues and corrects them.

“ An incident occurred during the Paku associa-
tion which illustrates the state of society among
the Toungoo Karens better than could be done by
a formal description. I was on the ground several
days before the time of the meeting, and one after-
noon I went up the mountain with my prismatic
compass to take bearings. A village was pointed
out to me in a recess of the mountains which had
never been visited by a teacher. The people had
declared they would spear the first teacher that
appeared on their domains. The name of the
village is Htie-thie-pu or ‘ the dried fountain.’
"While the meeting was in progress, a Bghai rushed
hastily into my presence from a Christian village,
saying that on Saturday, the day I was looking at
the place, the people of Htie-thie-pu attacked their
village, killed two, wounded four, and carried off
ten into captivity. Our Deputy Commissioner,

LAWLESSNESS OF THE TRIBES.

363

Captain D’Oyly, was with us the next day, and
declared at once that he would punish them severely
for their depredations. He had a dozen Europeans
with him at a neighbouring village, and after col-
lecting a few Karens, he went and attacked the
village, killed two men, burning and destroying
every thing in the place.

“ How interesting it is to see some of these
notorious robbers and murderers brought under the
sound of the gospel. A day’s journey beyond the
English boundary is a village, which, when Quala
was there last January, was notorious for its depre-
dations. In fact it was a band of robbers, and the
chief was their captain. Many are the men they
have killed, and the women and children they have
carried into captivity. These people have within
the year solicited and obtained a teacher, and there
sat the brigand and forty of his followers at our
meetings for several days, until their rice was
exhausted. The chief is a fine looking man, and
one of the last among the twelve hundred present
that I should have judged capable of the deeds which
are attributed to him. Of a widely different
physiognomy was the chief of a village on the
ledge of a precipice, seen from the place of assem-
bly on the opposite side of the gorge. The village,
as seen at some six miles distance, looks like an
eagle’s nest, with an immense precipice rising to it,
and ascending above it. Tradition says, that some

364

MANY A EE CHRISTIANIZED.

two hundred and fifty years ago, at the destruction
of Pegu, a party of Taking men fled from their
own country, and took refuge on this rocky moun-
tain side. Here they made friends with the Karens,
took Karen wives, and their descendants have
nothing to distinguish themselves from their Karen
neighbours, hut the ability to make an old fashioned
species of earthenware. Their habits of committing
robbery and murder are as thoroughly Karen as their
language, which does not retain a trace of the
Taking. Some two years ago, two unfortunate
trading Burmans ventured too far with their wares
into the Karen community, and being met by a
party from this village, they were considered a
lawful prize, killed, and despoiled of their wares.
Mr. O’Kiley, being informed of the outrage, under-
took to bring the guilty party to justice, but that
could not be done by direct means ; so the chief
of the next village was engaged to ferret out the
offenders. He succeeded in ascertaining who the
actual murderers were, and by coaxing and pro-
mising to make himself responsible for the lives of
the men, he succeeded in persuading the murderers
and a large party of others to start on a visit to
Mr. O’Biley, but on the way they began to sus-
pect treachery, and all ran away except two, who
were secured, one was guilty but the other was
innocent. These two men were put in jail in Toun-
goo, and I think, but am not certain, that they

MURDERS AMONG THEM.

3G5

were both tried and found guilty. Be that as it
may, the Government in Calcutta were asked if
these men should suffer death according to English
law; the response was ; No, that they were igno-
rant men not knowing the guilt of their crimes,
and that they should therefore he dismissed with a
rebuke. But iu this the Government showed
ignorance, for a Karen says that blood should be
shed for blood, and he never allows a homicide to
pass unrevenged, if possible, though the person
may have been slain by accident. Just as the
order for the release of the prisoners arrived, they
were both taken with cholera and died in jail the
same night. The village to which they belonged
had now their death to avenge as much as if they
had been hanged ; and when Mr. O’Biley passed
near their village, they determined that his life
should pay the forfeit ; and they would have speared
him while sleeping in his tent, had not the elephants
created a disturbance which awoke him and his
people. Being defeated here, they turned on the
neighbouring chief that had assisted in bringing
the criminals to justice, first robbing him and finally
spearing to death his daughter, as she went down
to the brook to draw water; but of the murder
there is no direct evidence, though no one doubts
who the authors were. The chief is a very bad
looking old man, but for more than a week, during
which we usually had four meetings a day, that man

366 THE FIRST ORDINATION IN TOUNGOO.

was never missing from the assembly. In our early
prayer-meetings when we often came together be-
fore there was light enough to see to read, he was
always there before I was. I watched him closely,
knowing his history, and though I cannot believe
him a converted man, I must regard him as one
with whom the Spirit of God is striving. When I
conversed with him personally, he replied to my
remark, ‘ If you are a follower of Christ, you must
love your enemies.’ ‘ Yes, I love my enemies as
myself.’ Time will test his character.”

We add an account of the first ordination in this
remarkable province. It was in February, 1858.

“ The first ordination in Toungoo occurred this
morning where the Karens have lived independent
of all Governments, Burmese, Taking, or Shan,
from time immemorial.

“ A Council was convened of which Quala was
appointed Moderator, and Shapau Scribe ; when
after prayer, the Council examined the candidate
Pwaipau, on his religious experience, call to the
ministry, and views of doctrine ; which, proving sa-
tisfactory, it was unanimously voted to proceed to
his ordination. The order of exercises was as fol-
lows : reading of the Scriptures by Ahtso ; prayer
by Waleuhtie ; sermon by Shapau ; ordaining
prayer by Quala ; hand of fellowship by Dr. Mason
of Toungoo ; charge by Diepo ; benediction by the
candidate. Pwaipau belongs to Tavoy and was a

PWAIPAU’s HIST03Y.

367

member of my theological class, when I made over
the school to Mr. Cross, under whom he finished
his education. When I put forth the Macedonian
cry for Toungoo, he volunteered for the work and
accompanied Quala when he came up and joined
me. He assisted Mrs. Mason in her Normal school
till we left, when he removed to Klenla in the centre
of the Pakus country where he soon had a self-sup-
porting school of one hundred pupils. Klenla has
been his home ever since ; but he has constantly
itinerated, from the Manniepgha country on the
west to the eastern boundary of the province, and
beyond, into the independent Karen districts bor-
dering on the Hed Karens, and supplying the new
stations that he founded with teachers from his
own school. His field of labour embraces about
one hundred villages, and his ordination effects no
change in his circumstances beyond that of authori-
zing him to administer the ordinances. God has
made him a bishop, and we in ordaining him have
only said, Amen.”

Dr. Mason further wrote :

“No feature of the work among the Karens
seems to me so full of promise as the eagerness
with which the young preachers seek for informa-
tion on biblical subjects. During the three or four
weeks spent with our associations, whenever I sat
down to eat, there were alw’ays, more or less, around
me some who were seeking information on difficult

368 INQUIRIES OF THE YOUNG TEACHERS.

passages, and wlien I strolled into the forest at
evening, a long peripatetic train questioned me at
every step. Sometimes I would seat myself to rest
on a granite rock overtopping the plains thousands
of feet below, when all around would quickly seat
themselves, a crowd of young men with their open
Testaments, each eager to ask me concerning some
passage or another that he found difficult to com-
prehend. One desires me to explain Paul’s remark,
‘For me to live is Christ, but to die is gain:’ an-
other, the expression, ‘ I am crucified unto the
world, and the world is crucified unto me.’ A third
finds it difficult to understand, ‘ I could wish myself
accursed from Christ ;’ and a fourth cannot com-
prehend our Lord’s language in relation to John
the Baptist ; while still another is perplexed with
Peter’s statement that ‘David has not ascended
into heaven,’ ‘ David who wrote the Psalms,’ he
observed, * has surely gone to heaven ! Were there
two Davids P’ Some have chronological difficulties
to settle ; others ask for historical information, and
others still have numerous inquiries to make on the
natural productions of the Bible ; while not a few
have questions to ask that Gabriel could not answer.
Thus a single lecture is diversified, like mosaic
work, with theology and botany, exegesis and
zoology, metaphysics and lightning wires, history,
sacred and profane, geography, ancient and modem,
with a sprinkling of almost every other subject of

SHAPAU ORDAINED.

3G9

the past, the present, and the future. Often after
lying down to sleep, I hear the young teachers in-
quiring of their seniors, the signification of various
passages, and asking information on numerous
topics on which they have been instructed. In this
way the knowledge communicated to one is passed
on to tens, twenties, and thirties ; and my school
of theology is as wide as the province, and its
pupils as numerous as the students within its bor-
ders. Many in this anomalous way, without paus-
ing in their labours, learn more than those immured
for years within brick walls, who complete a curri-
culum under half a dozen professors ; and it is an
undeniable fact that when we need a man to go to
a station where there is real self-denial to be en-
dured, it is not the man who has had a regular
course of instruction who goes, but one of this ir-
regular corps. These are the men that occupy all
our new stations, the very out-posts of Christ’s
kingdom, and these are the men whose labours God
pre-eminently blesses. They are the cream of the
churches, rising by the law of moral power, a law
as immutable as the law of gravitation.”

Shapau also was ordained and afterwards we had
the following account of his first baptisms.

“ Shapau accompanied by Quala has just made
the circuit of the principal Bghai and Mopgha
villages. He has baptized one hundred and nine
persons, laid the foundations of four new churches,

2 B

370

WIDE DOOES OF USEFULNESS,

and established one new station. In one Bghai
church seven were suspended ; one Mopgha church
M as found still in the use of charms ; and two or
three Bghai churches had difficulties with each
other, concerning the boundaries of their lands.
With these exceptions, and we have not yet reached
the period in the history of the church when such
exceptions are not to he anticipated, the work pro-
gresses both in depth and surface. One church
among the Mopgkas lately purchased between
tM enty and thirty New Testaments in addition to
their former stock, after contributing seventy ru-
pees in cash for educational purposes ; while they
Mere sending their men by twenties and thirties to
M ork on the school buildings and grounds. The
Bgliais are by far the poorest of our people, living
as they do without any permanent cultivation, in a
much Milder state than the other tribes ; yet when
they get money to purchase a copy of Matthew in
their own language, they almost universally prefer
to pay half a rupee for a bound copy, to a quarter
of a rupee for one in paper covers : £ Because,’ they
say, ‘ it will last longer.’

“ Still the prospect of ‘ the regions beyond’ sad-
dens the heart. Quala writing from one of our
most northern stations says ; * The people have
here recently professed faith in Christ. How nu-
merous the impenitent are around them, it is im-
possible to say, I went up to the top of mount

WIDE DOOES OF USEFULNESS.

371

Leu Kentha and looked to the south, the north,
and the west ; and there were visible fields and
villages as far as the eye could reach, and none of
them have ever heard the word of God. They are
men of contention, spearing those who offend them,
regardless of law, yet were they to hear the word
of God, they would be subdued without difficulty.
Children of God, what shall we do ? They are all
wild Bghais, and when I look around upon them,
the language of our Lord Jesus Christ is suggested:

* The harvest is plenteous, but the labourers are
few.’

“ * The gad flies here bite dreadfully, and the
mountains are piled up ridge upon ridge, one above
another, exceedingly high. Pray for us that we
may have strength given us to do the work of God
fully and thoroughly.’

“A few days afterwards he writes from another
village : ‘ These also are wild Bghais. They pay
no taxes, permit no Government to rule over them,
and know very little of God. Still they have a
zayat with a teacher, and we have hope for their
conversion hereafter ; for God is able, and, having
commenced the work, he will carry it on till com-
pleted. Let us then rejoice and pray fervently
with glad hearts.’”

During the time Dr. Mason was attending the
association, Mrs. Mason finding that the Karens
experienced great difficulty in getting down the

372

MBS. MASON IN THE JUNGLE.

timber from the jungle, determined to visit them,
and to assist them with superintendence and advice,
as well as with sympathy and encouragement. Her
presence seems to have produced the happiest re-
sults; frequent hindrances had arisen, from one
chief refusing to obey another chief, one clan or
tribe another tribe ; but these difficulties appear to
have vanished under her influence. Every evening
they met for united prayer and reading of the word
of God, and made the silent forests resound with
songs of praise.

The following is a sketch of one of the sabbaths
spent amongst one of the tribes, and re-introduces
to us the Taubeah chief who visited Mrs. Mason in
Toungoo in 1853. She writes :

“ Last Sunday I assembled with the Wethaduies
on the Mopgha mountains, and had a very plea-
sant interview. I was in a bamboo tent only a few
miles from the village, and could not refuse their
earnest solicitations, so climbed up the mountains.

“"We started with an elephant, but found the
path so very steep and rough, I sent it back. The
path led over three sharp alpine-like peaks and
through as many deep glens, then out gushed broad
sunlight over an immense open paddy-field, with
here and there a wee bit of a shanty, and I began
to congratulate myself on finding a resting spot
again, when I chanced to look forward, and, lo,
there were the boys who carried my little bundle

MOUNTAIN PATHS.

373

away on the tip top of another cliff almost as far
as the eye could reach. I had been quite ill the
night before with fever, and was far too weak for
such a jaunt, but it was useless to look back when
once started ; and besides we could not look down-
ward without clinging to the bamboos, or we should
have gone to the very deeps. So we went plodding
on, and even after reaching the narrow opening up
in the sky, by clinging to the roots, rocks, and
whatever could help us, still no house appeared,
nor the slightest vestige of any village, but following
our guide we wound along over the sides of the
hill down, down, down, and were about to step off
into a ravine as black as night, when a dozen hands
were raised and a whole flood of mountain music
burst up the ravine, and held us spell-bound ! It
was a little congregation, yet far distant, at prayer,
and singing

‘ Rock of ages, cleft for me.’

“ We stayed our steps and listened with emo-
tions indescribable, glancing over the whole history
of the past four years in almost as many minutes,
until lost in bewildering joy ; for well do I recollect
the first visit of these Taubeahs to our house, and
the man who came * to see if Jesus Christ was in
Toungoo, or Maulmain, or Bengal,’ and who, when
I told him he had gone to heaven, would not stop
a moment, but grasped his bamboo spear and
stalked away. Now he came smiling down the

374

A 3I0PGHA HOUSE.

glen to meet me, his babe in a blanket upon bis
back, for me to Mess ! And on reaching the house;
every mother to the number of a hundred, I should
think, brought forth their infants for me to lay my
hand upon their heads. I did not know what to
do, whether to gratify them, or refuse, for it seemed
fearful to think of standing in the place of our
blessed Redeemer. However I patted their little
heads, and shook hands with some four hundred,
then went into the chapel and explained to them
who alone could bless them and their little ones.
The whole village consists of one house only,
besides the chapel and teacher’s residence. Imagine
a house some four hundred feet long, and thirty
wide, divided into some thirty rooms ; then another
house parallel, just separated by a veranda three
feet broad ; then still another parallel, separated by
a veranda just the same, and all three alike, except
the central row which is some ten feet shorter at
each end, leaving an open court on the front and a
space for work behind. This central row belongs
to the chief and his relatives, and he holds his
court in the first hall. Each room has its little
bed-rooms, just long enough to stretch oneself in,
with cooking box and all manner of jungle apparatus,
while beneath each room is a pig-sty, walled up
with bamboos to the floor, which is about six or
eight feet from the ground. There are three
separate roofs to the building, and under the eaves

THE TIMBER GATHERED.

375

extend long bamboo spouts. This constitutes the
village of Wethadue, the largest village of the
Mopgha tribe of Karens.

“ I found forty boys and girls in this village who
could read very well and repeat the catechism by
heart. Several of them have been baptized.”

On her return from the jungle, Mrs. Mason
wrote : “ I felt very sad about spending time in
the jungle traversing pathless mountains and glens
in search of timber, but now I see the hand of
God leading me onward, for in no other way could
I have come so near to the hearts of the people, or
been made acquainted with their individual cha-
racters. Now I know whom to trust, and how each
can be made most useful.

“It was one of the most interesting nights I
ever spent, when we encamped at the mouth of the
river, after three months of hard toil, six weeks of
which I had spent with them, teaching them to
make roads and drag logs up the mountains. Now
there lie the logs strung to bamboos filling the
river.

“A hundred Karens were stretched round six
or eight camp fires, covering the long sand bank
just below my tent, which was pitched on the over-
hanging cliff. The full moon was rising behind
the trees, its soft light shining upon the waters,
and lighting up the dark faces of the Karens. We
all knelt and poured out our hearts in grateful

376

A CHRISTIAN VILLAGE BEGUN.

praise, and after singing a hymn, I got into my
little boat and came down to the city, reaching
home at midnight.

“ I am thankful that I was able to be with them
for it cheered them not a little, taught them to
thiuk and reason more correctly, and through God’s
mercy prevented much sickness. During the last
week many have come in to see the logs and look
upon them with great delight and satisfaction. No
doubt it will be far better for the people that they
have had to work hard for the timber, for had I pur
chased it, they would never have valued it half so
much. Now they are pouring down to settle round
the Institute, and thirty houses are already erected,
and four streets are regularly laid out.”

Finding that the Burmese and Karen girls would
not amalgamate, a house was secured for a Burmese
school on the city side of the river. Every night
Bible classes were held with the workers on the
land. One evening the subject had been the two
great commandments, and as Mrs. Mason was
returning home afterwards, a wild looking Karen
met her on the steps and said, “ I wonder, teacher-
ess, if I love God with all my strength. The chiefs
say if we do, we shall work for Him with all our
strength : I am thinking if I can do this.” He
wished Mrs. Mason to supply his men with rice or
even paddy, and ten men would remain and work a
week at the buildings, buying their own curry.

BGIIAI PUBLIC SPIRIT.

377

Mrs. Mason was obliged to tell him she could not
do this, but after discussing the matter with his
men he finally came back and said they would go
home, and make some baskets, and bring them down,
and buy for themselves. This they did, and soon
returned with their heads loaded with baskets, to
sell for their support while building a school house
for their nation. These men were from the Bghai
mountains, wild and uncivilized, but who will say
they cannot be taught patriotism P Mrs. Mason
says, “ One of our Karen board of managers
thought the other day we ought to have more
hands at work, so calling for a writer he sent
off letters in all directions, and in three days we
had fifty more men here putting up the dormitories,
all feeding themselves and working like men. All
brought letters from their teachers saying how
many had come, from which I learned that those
who remained at home contributed areca nuts,
rice, fish, and all sorts of things for those who
came.

“ It is most pleasing to see the interest felt in
making our new town a holy place. Every one
brings a letter of introduction, and has to pass
through the ordeal of criticism ; as the chiefs are
called on to state what they know of every one,
so that it is not easy for a bad or lazy person to
get into our little community. Every one gives
a pledge that he will not be idle, and we have put

378

IMPROVED MANNERS.

up a large board at the entrance of our highway,
on which is written in large letters : —

‘ No idlers here'

“Each one who lives or stops to rest here, is
compelled to attend worship every night.

“ One of the Board examines all on the place on
Saturdays, and brings me a report which is read on
the Sabbath. But what encourages me not a little
is to see the pig-pens vanish. Last year the two
men who first settled here put up pig-pens right
under their doors, according to their custom. I
mentioned to the Nah Khan, the Commissioner’s
agent, how offensive it was, and that hereafter we
would not have them. ‘ O Mamma,’ he exclaimed,
‘ if you do so, not a single one will live here.’ So
I let it pass, and the pens have remained just six
months. A few weeks ago when they were build-
ing new houses I spoke of it in the chapel, and that
it would grieve me to see them. The next morn-
ing, away went the pig-pens, and every yard was
swept neatly. It has become a custom for every
follower of Christ’s law to come forward and give
his hand, which is saying, ‘ I am with you but
they have, for all this four years, been in the habit
of giving their hands, just as they chanced to be,
covered with earth or lime, or anything else. Last
year I did not dare speak of it, but now they
know me all over the jungles as a friend, and so I
am trying gently to change that, by telling all to

IMPROVED MANNERS.

379

lay off their loads, go to the river, and wash and
put up their hair, then I shall know who they are.
A few have walked off, Bghais, who are the filthiest
people I am sure in the world, but generally now
they rush for the river before coming to give the
hand. All this I trust will have more or less effect
upon their hearts, and lead them to more watch-
fulness.

“ Then again our village school will I expect
become a model for all the Paku, Mopgha, Bghai,
Sgau, and Red Karen villages. It numbers forty
pupils, some young women, and it is such a plea-
sure to look in and see them every morning with
clean hands and faces and neatly dressed hair.
Many have got new dresses, and the little looms
are cropping out in every direction, and yarn, and
dyeing even* among those who are encamped on
the ground, their houses being yet unbuilt. This
shows that they are getting some idea of whole and
clean clothes, and of providing them for themselves,
instead of looking to the missionary to give them.
Besides, I am going to discourage foreign dress,
and allow my girls to wear only their own manu-
facture. Their own cloth is very durable, and
their own costume neat and pretty, except the
men’s gown, and even that looks well with the thin
loose Shan pantaloons which many wear.”

In the beginning of 1858, Dr. Mason in writing
of the trials, hopes and present aspect of the Mis-

380

EEPOBT OF THE MISSION.

sion in Toungoo, gave the following condensed
report.

“ Though funds in America fail, God is with us,
and if He has prepared a field for the seed and
sent the sower into it, as he has done here, he will
most assuredly send him tools to work with.

“ I append the statistics of the Toungoo Mission,
premising that the name of Christ was first pro-
claimed in the province in October, 1853, from
which date the mission commences.

Associations 2

a. The Paku Association, embracing Pakus and
Manniepghas.

b. The Bghai Association, including Bghais and

Manniepghas.

Stations 101

Churches 42

Village schools .... 101

Preachers and teachers (native) . 103

Ordained native preachers . . 3

Pupils in village schools . . 2,420

Baptized in 1857 .... 129

Excluded 7

Suspended 29

Restored 14

Died 66

Present number .... 2,640

“We have also a Karen Education Society,
which was founded in 1857, and has in its charge

EEPOKT OF THE MISSION.

381

two boarding schools, The National Female Insti-
tute, and a Young Men’s Normal School, open to
all the native tribes of Burmah. This society em-
braces eighty-six chiefs, who have sent in letters
pledging themselves and thousands of their people
to support permanently the Institute ; except the
teachers, who for the present are dependent upon
friends in India, England and Scotland. The
pledges are not yet all received for the Young
Men’s Normal School, but it is confidently expected
that they will assume the responsibility of carrying
it on, as they have the girl’s school.

“ The Female Institute was opened in May 1857,
and numbered during the first session twenty-four
pupils, besides nine that were sent back to the
jungles for the want of room. These include Sgaus,
Pakus, Manniepghas, Mopghas, Bghais, and two
Burmese. None are received under twelve years
of age, none for a less period than one year, and
all are taught in their own vernacular tongues.
The studies embrace reading, writing, geography,
history, mathematics, something of natural philo-
sophy, physiology, and the Holy Scriptures, with
plain sewing, cooking, washing, and general cleanli-
ness ; together with nursing the sick, and training
children. There is also an ornamental department,
intended principally for the Burmese and Shans,
which no one is allowed to enter till she can
read and write well in her own language. This

382

CONTRIBUTIONS.

school is entirely in the charge of Mrs. Mason,
aided by four native assistants, but a young lady
is expected from the United States in the present
year to assist in the Burmese and Shan depart-
ment.

“ The Young Men’s Normal School commences
with the approaching rains, and will be limited,
like the female school, to fifty pupils. It will be
instructed in Biblical exercises, mathematics, phi-
losophy, and practical land-surveying by myself,
but in all minor branches by native teachers. This
school is on the grounds of the Institute, and the
boarding and all the other financial matters are in
the hands of Mrs. Mason. Bor this department
the chiefs have built a large bamboo school-house,
and a boarding house of one hundred and fifty feet
by fifteen, also a good house for the teacher, the
first with a wooden frame and floor ever built by
the Karens of Toungoo.

. “For these schools the Karens here contri-
buted—

970 Rupees in cash,

1 Elephant,

3 Goats,

4 Pigs,

170 Fowls,

200 Eggs,

G5 Mats,

15 Baskets,

CONTRIBUTIONS.

383

Large chopping knives,

150

Long ratans,

Large bundles of bark rope,

1580

Large bamboos,

2000

Small „

Boat.

“ They have also felled and brought to town fifty
teak logs, six cubits by thirty, given by Govern-
ment for the school-building, and eighty iron-wood
posts, some of them very valuable, fifty feet in
length. This is a very remarkable performance for
mountaineers, since, though wholly unacquainted
with the water and unable to swim, and knowing
nothing of the timber business, they brought them
down a large stream and then several miles down
the Sitang. They have also built twelve bamboo
houses for families to live in as a protection to the
Institute, and are now making four streets in a vil-
lage of thirty houses growing up around the grounds.
The Indian Government has liberally granted
thirty- two acres of land to the Institute lying upon
the Sitang river, and 1400 rupees for the buildings.
The Calcutta Tract Society has given books to the
value of 100 rupees and a valuable set of illustrative
prints. A publishing house in Philadelphia has
sent us a set of large outline maps ; and friends in
Calcutta an excellent prismatic compass. All the
land, buildings, apparatus, furniture, and everything
pertaining to these schools is the property of the

384

CONTRIBUTIONS.

Karen Education Society, which held a convention
in August, 1857, and chose a band of managers,
consisting of one Paku, one Manniepgha, one Mop-
gha, one Tunic Bghai ; Capt. Doyly, Deputy Com-
missioner, Toungoo, agreeing to act as President.
The whole is entirely independent of every mission-
ary association.”

385

CHAPTER XIV.

€fjr Cnurlusinti.

“ Wlio knoweth not in all these, that the hand of the Lord
hath wrought this ?” — Job xii. 9.

GrLAN CE at the various other sta-
tions must conclude these sketches.
Never were the prospects of the
mission, generally, brighter than
now, and never were the mission-
aries labouring more earnestly in their calling.
Differences of sentiment, however, have divided
them, and no longer are they all connected with
the same Missionary Union in America.

When Dr. Judson was at Serampore in 1811,
he adopted the sentiments of the Baptist churches,
and his connection with the Board of Commissioners
for Foreign Missions terminated. He went forward
to Burmah, not knowing whether the Baptists in
America would form a Missionary Society or not.
The Serampore Missionaries, however, supported
him, and ere long the American Baptist Missionary
Union was established. It was by that Board that
the mission in Burmah was maintained till recently.
In 1853, a deputation from the Union visited Bur-

2 c

386

POSITION OF THE MISSIONARIES.

mail, and eventually some differences arose respect-
ing the measures then adopted, and the reports
subsequently made in America; the result of which
is, that Mrs. Vinton, Mr. Brayton, Mr. Beecher,
and Mr. Harris are now in connection with the
“American Baptist Free Mission Society.” Mr.
Kincaid occupies an independent position. On
the other hand Dr. Wade, Dr. Mason, Mr. Thomas,
and others, continue their former relation to the
Missionary Union. It is not needful or desirable
to enter further into this subject. St. Bernard’s
sweet saying, “ It will be one of the felicities of
heaven that the saints shall no longer misunder-
stand one another,” must be our comfort, when
here on earth we see no present prospect of recon-
ciliation. Happily the differences of opinion
among real Christians generally do not appear so
wide as once they were, and the greater part, with
the late beloved Bishop of Calcutta, Daniel Wilson,
can rejoice that “we no longer maintain the old
and fatal mistake that Christian men are not to
co-operate in anything till they are agreed in
everything. We now hold the antagonistic and
true maxim, that Christians should act together so
far as they are agreed.” May this ever be the rule
in Burmah, in America, and in every land where
Jesus reigns in the hearts of men as the Prince of
peace ! We shall now proceed to a review of the
different stations.

PASTORS IN TAVOT.

387

Tayoy.

Ia the year 1857, we find at Tavoy in the Karea
department, Mr. and Mrs. Cross, and in the Bur-
man part of the mission Mr. and Mrs. Allen. Mr.
Cross, during the season, made extensive tours
among the churches in the jungle. He found them in
various conditions ; some declining, others flourish-
ing like watered gardens. At Pyeekhya more es-
pecially every thing was prospering, and the little
flock appeared like a well organised Christian body,
full of intelligence, and walking in the fear of
God.

The pastors of the churches are mentioned by
Mr. Cross as being “ men fully consecrated to the
Lord, submitting to much self-denial, for the pri-
vilege of preaching the gospel. They seldom obtain
from their churches more than five or eight rupees
a year, such is the great poverty in this province ;
but they are content, and the spirit manifested by
them when they heard that the American Mission
was in difficulty was beyond all praise. Cheerfully
they surrendered the small pittance they had been
accustomed to receive from its funds, and would
have willingly given every man his coat also, had we
asked it.”

The following extract from Mr. Cross’s journal
is given as a specimen of the character of his la-
bours during the past year.

388 THE ORIGIN or EVIL ILLUSTRATED.

“ I have never been more encouraged than I am
now by the stir among the heathen, and the new
spirit which seems to be awakened among them.
I trust it will not be long before better days will
come for us in this region.

“ The deacon of a little church, with their
preacher, accompanied me on this tour, and sur-
prised me by the power of his arguments to con-
vince the ungodly of their sins, and to rout them
from their strong-holds of superstition and error.
One one occasion a man who seemed to be much
interested, and who lingered after the sermon in
the evening to converse, presented one of the con-
stant objections against the goodness and govern-
ment of God, that He allowed men to sin, and had
not so created them that they could not fall into
evil. He said ; ‘ Why did God create man with
this liberty or possibility within him ?’ The old man
replied, ‘Ask me why God created fire, and your dif-
ficulty will be settled. Without this substance with
all its qualities, who could be happy ? — Who could
live ? Who could eat or breathe ? See the coldness
and death that would instantly take the place of life
and warmth which now cheer the world. But over
what are we obliged to maintain a stricter watch ?
You never leave your house without first ordering
your children to be careful about fire ; and when
it rages, there is nothing so full of the power to
inflict injury. What was evidently created for

THE ORIGIN OF EVIL ILLUSTRATED. 389

the greatest good becomes instantly the source of
the greatest evil when it transcends its limits and
is wrongly applied. Your liberty was created for
good. Without it death takes the place of life,
and coldness the place of warmth. But when
your liberty is abused and misapplied, like the
breaking out of fire, it riots in evil. But to check
this evil all liberty must not be destroyed, any more
than to save your house all fire must be extin-
guished from the earth. It must be put out only in
the extreme, where it destroys. It is not to destroy
fire, but to save a burning house, that efforts are
made. Because of the nature of fire, many houses
will needs be burned; yet without it no man
would exist. So, because of liberty, many souls
will be ruined ; but without it, none would exist.
Consider this illustration, and you need have no
more difficulty about the question,— Why God has
made man capable of sin.’ Such was the old man’s
argument. It is worthy to be uttered by a philo-
sopher of other pretensions than a simple Karen,
whose only book has been his Bible.

“ This man was one of the first of the Karens
who heard the gospel in this province from Mr.
Boardman. His language often is, — ‘ None ever
was or could be more wicked than I have been.
There is no oath which I have not uttered, none
of the Nats which I have not worshipped. With
all this I was a drunkard. But when the teacher

390

A KAREN CONTERT.

asked me, Will you repent and believe ? I imme-
diately said, “ Teacher, yes.” I felt that there was
no other way to be saved from my sins. And I did
not wait to break off from them by my own
strength ; but I cast myself upon Christ — and
He has saved me. I am now happy. I do not fear
death. I say, “ Let death come when God shall
send it.” ’ Such a mind as this, and such faith,
exist iu a body covered with rags, and of so infe-
rior personal appearance that the man would be
taken by a stranger to be even below the majority
of his degraded and filthy race. Yet the depth
and originality of his ideas in regard to the gospel
seem almost to border upon inspiration. His reli-
gion is not merely for the sabbath. He says, * I
can do nothing without prayer. When I go to my
field, before I begin my work, I stop and lift up
my heart to God, and say, “ O God, drive all evil
from this place. Let no lurking beast of prey or
evil temptation come nigh me while I am at work,
and let the work of my hands be blessed. Let the
field which I am now to cut for my rice, be fruit-
ful.” When I have thus prayed, I feel happy and
cheerful to begin my work, and believe that God
will defend me and bless me.’ ”

Mr. Allen’s labours were confined entirely to the
Burmans, and in his tours this year he seems to
have found the people very accessible. The influ-
ence of the priesthood seems also to be dying out.
He writes:

DISAPPEARANCE OF THE PRIESTS. 391

“ Formerly there were six, ten, or twenty priests
in every village. Now nearly half of the villages have
none at all, and but few have more than two or three.
It is almost impossible for parents to keep their
sons in the kyoungs. To do this at all they have to
take them from their own villages, transport them
across the river, and place them in akyoung on the
opposite side where they are strangers. Even then,
they will run away and leave the kyoungs. This
is an encouraging feature in one respect. When
the priests all leave the kyoungs, the people will be
more free to think and inquire ; and I cannot but
believe that they will be more anxious for religious
schools and school teachers. Yet one thing is cer-
tain ; — without the Spirit of God shed upon us and
them they will never become true Christians.”

The following sketch of a visit to a Burman vil-
lage is interesting : “In the morning, after trying
to tell the people of the two houses of Enga-wen-
dwin how they might be saved, I started for a vil-
lage a mile or two below. I preached to all I met
on the way ; some three or four houses being scat-
tered along under the mountain, whose very base
was washed by the ocean. On arriving at the vil-
lage called Kyoung-nee-man, I was much struck
with its beauty. It is situated on an elevation
which overlooks the sea, and where, at all seasons
of the year, can be inhaled the bracing breezes of
the Indian ocean.

392

A BURMA!* VII/LAGE.

“ The people were no less cordial than their vil-
lage was lovely. I was at once invited to a house,
which was soon filled with listening hearers. After
discoursing to them for more than an hour without
a word of opposition, I stopped and asked if they
had understood what I had been telling them.
They said they understood all. They then invited
me to come and lodge in the kyoung, saying that
their priests had all left. To this I, of course,
readily consented.

“ After breakfast, and the tide serving, having
walked back to the upper village, we put our goods
into the boat, and descending to Kyoung-nee-man,
moored our bark at the foot of the hill and placed
our effects in the kyoung. Here we remained two
nights. I never had more attentive listeners than
at this village. They all assented to the reasonable-
ness of the gospel, but they were not quite ready to
receive it. The kyoung in which we stopped, like
all kyoungs, had a great quantity of idols. I pro-
posed to the people to throw these idols into the
jungle, saying, that if the idols would return of
their own accord I would also worship them ; but
if not, the people should forsake them, and worship
the eternal God. To this they would not consent.
Still, on leaving the village, I could not but feel
that the time is not far distant when these villages
will receive the gospel.”

THE KAREN SEMINARY.

393

Mahlmain.

At Maulmain Dr. and Mr3. Wade continue to
conduct the Karen Theological Seminary. When
the school was reorganised in 1853, Dr. Wade
found but fourteen pupils ; the number, however,
gradually increased to about fifty, while their piety
as well as their proficiency in their studies gave
him great satisfaction. During the three months’
vacation the young men used to go out preaching
or teaching in distant Karen villages. Mrs. Wade
writes: “The school has continued to increase in
interest to the present time ; a good number of
young men have finished their three years’ course
of study, and have gone forth to the ‘ fields white
for the harvest,’ while new classes have taken
their places. The preaching talent of these young
Karens, their ardent desire for biblical knowledge,
and wish to enter the ministry (though they have
no worldly prospects beyond such as the Karen
churches can give them), seem to us quite as re-
markable as the conversion to G-od of so many of
their countrymen.

The school was for a time in some difficulty from
the want of funds, but we have reason to believe
this obstacle was soon, in some measure, removed ;
and it is interesting to find Dr. and Mrs. Wade
still pursuing their patient labours on to the
close of their long and useful lives. Mrs. Wade re-
cently wrote :

394

THE KAREN SEMINARY.

“ If we have been enabled to labour faithfully,
and with some degree of success, for more than
thirty years, in this good work to which the Lord
called us, we attribute much to the encouragement
we have ever received from the friends we left be-
hind, and especially to their prayers. And now
that our poor labours are nearly finished, we look
forward with sure and humble hope to those bright
mansions where, through grace alone, we expect
soon to rejoice together with these precious chil-
dren whom the Lord has given us in this dark
land.

‘ Better than daughters, or than sons,

Temples divine, of living stones,

Inscribed with Jesus’ name.’

“ I feel it a great mercy, a most undeserved
blessing, that the physical, and especially the ner-
vous debility, induced by a long residence in this hot
climate, is seldom permitted to dim the fair pros-
pect of heavenly glory. As I approach nearer and
nearer the ‘ dark waters,’ the mild light from the
other side shines more and more upon my pathway.
My courage may fail when called to go over ; but
Christ will not fail the soul which trusts hum-
bly, penitently, and believingly, in His rich, free
grace.”

A new arrangement has lately been made for
the Theological Seminary. Dr. Binney, who for-
merly for some years conducted it in Maulmain

KAREN CHURCHES NEAR MAULJIAIN. 395

with great ability, is now returning from America
to resume his charge. The school will he esta-
blished at Rangoon, and Dr. Wade in the evening
of his days will be relieved of a large part of his
arduous duty.

Mr. Hibbard is in charge of the Karen churches
round Maulmain. They were in trial from the
effort to introduce the self-supporting system,
which was considered to be essential to permanency
and strength. Notwithstanding their difficulties,
every pastor remained at his post, the richer
churches contributing to assist their poorer bre-
thren ; while several of the pastors worked with
their own hands a part of the time to help to sup-
port their families, while ministering to the little
flock over which the Holy Ghost had made them
overseers. Schools also have been established in some
of the larger villages, in which their children are
taught to read, supported entirely by themselves.
“ Thus,” wrote Mr. Hibbard, “ I feel confident that
these churches will live ; they are trees of our Hea-
venly Father’s planting.”

Mr. Bennett superintends the printing depart-
ment, while Mr. Haswell still labours among the
Burmans and Takings at Maulmain, with occa-
sional visits to Amherst and the out-stations.

Shwatgyeen.

At Shwaygyeen, deprived of the succour of Mr,

396

THE KARENS OP BASSEIN.

Harris, Mr. Watrous, since the end of 1856, has
been labouring alone, but the blessing of the Lord
has been with him, and thus “judgment has dwelt
in the wilderness, and righteousness remained in
the fruitful field.” Ere long Mr. Harris hopes to
return to the midst of this interesting people.

Bassein.

We have had occasion before to refer to the
Bassein Mission. Mr. YanMeter, after labouring
there for some years, has been obliged to return to
America for a time, but he has left the impress of
his labours behind him. Mr. Beecher, after a visit
to his native land, again resumed his work among
the Karens of Bassein in the beginning of 1857.
In February of that year he wrote the following
interesting account of one of their meetings:

“ The churches of this mission have just held ano-
ther annual, or Associational Meeting. The exer-
cises of the meeting commenced on Thursday, a.m.
the 26th of January, and closed on the Sabbath
evening following.

“ Mauyay, one of the ordained pastors, was chosen
Moderator, and Thahree, an intelligent young pas-
tor, was appointed secretary.

“ Zoepoe and Pokyan, head teachers of two more
advanced village schools, were appointed assistant
secretaries.

LIBERALITY OF THE CHURCHES. 397

“Mr. and Mrs. Yinton of the Rangoon Earen
Mission were present by the special invitation of
the Karens, and Mr. Thomas of the Henthadah
Mission by the direction of the Executive Commit-
tee of the Missionary Union. Their presence
added much interest to the exercises of the occa-
sion. After the preliminary services, the first im-
portant business was the reading of the letters
of the churches. More than fifty churches, com-
prising a membership of 5345 persons, were repre-
sented by letters and delegates.

“ It was just ten years since I attended, for the
first time, the associations! meeting of these
churches. How great and how gratifying the pro-
gress which has been made in this short period is
indicated in the contrast between the character and
contents of the letters presented then, and those
read on this occasion, or perhaps I should rather
say in the contrast between the almost entire
lack of anything like regular reports from the
churches by letter or delegates then, and the care-
fully prepared and comprehensive letters read at
this meeting!

“ Then, too, the preachers came to receive aid
from the missionary, and had much to say about
their poverty and their trials, and were for several
years accustomed to receive through the mission-
aries from three hundred to seven hundred rupees.
Now, the letters report that the churches, besides

398

LIBERALITY OF THE CHURCHES.

giving their pastors from seventy-five to two hun-
dred baskets of paddy each, contributed various
other articles of food and clothing, and have alto-
gether paid their pastors in money during the past
year more than fourteen hundred rupees. Besides
this, they have unitedly contributed more than
nine hundred rupees to the funds of their Home
Mission Society ; given to the poor, 173 rs. ; ex-
pended in erecting chapels, over 800 rs.; paid their
schoolteachers 901 rs.; and contributed about 100
rs., to aid me in erecting mission buildings. The
whole amount of what they have expended in the
past year for religious and educational purposes
exceeds six thousand rupees.

“ In the course of the meeting it was proposed
that the churches should pay for, and hold as their
property, the mission buildings which I am now
erecting. Much zeal and determination was mani-
fested by several of the leading pastors, to have
more done for the education of their children in
this province than is now being done for that pur-
pose. Some were quite anxious that I should devote
myself chiefly to this work ; but when they saw
that I could not do this without neglecting the
churches, they conceived the project of calling ano-
ther missionary from America who should devote
himself wholly to this work, and whom they should
support. All the pastors present were ready to
vote in favour of the resolution, but thought it

LIBERALITY OF THE CHURCHES.

399

would involve such new and heavy responsibilities,
that it would not be prudent to undertake it with-
out consulting with their churches, from whom the
means of supporting such a missionary must come.
They therefore concluded to consult with their
churches, and separately inform me of their deci-
sions at an early date. I have since heard from
several of the feebler churches, that they have
many misgivings about their ability to support such
a school, and it is my impression that if they pay
for the mission building this year, it will be as
much as they will he able to accomplish, if they
carry forward all their other benevolent enter-
prises.

“ The fact, however, that they have, entirely of
their own accord, seriously proposed to call and
support such a missionary or educator, is a most
gratifying indication of the progress which they
are making in Christian benevolence and enter-
prise, and is full of promise for their future stabi-
lity and instrumentality in evangelizing their own
and surrounding races.

“ The Home Missionary Society appointed five
young men to accompany Mr. Kincaid to Ava, and
to proceed from thence as Providence shall seem to
open their way to preach the gospel to the heathen
Karens in the ‘ regions beyond.’ ”

In April 1857 a most terrific cyclone swept over
the entire province of Bassein, leaving whole vil-

400

DESIRE FOR THE BIBLE.

lages and cities in ruins. The Christian Karens,
besides having their houses and chapels injured,
and much of their paddy destroyed, had many of
their books completely spoiled. This loss was the
more serious, as some of the books, the Karen
Bible especially, were out of print. Mrs. Beecher
refers to this want in the following letter. She
writes : —

“ I have been both gratified and surprised at the
intelligence and desire for knowledge shown by two
young women, who have come in from a village a
very short time ago sunk in heathen degradation.
They said they had studied the books of Moses,
and I have been examining them in Genesis, and
find that they not only remember very correctly
and fully everything, but that they have a good
general understanding of the facts ; and not only
so, but that they have some idea of types and of an
inner significance, which is a very rare thing indeed.
They understand my imperfect Karen very readily,
and take notes of the references and explanations
I give them. I never saw brighter, or more hopeful
scholars, especially considering that they have never
been with a missionary, but have only studied with
their native pastor, whose own advantages have
been very limited.

“ But I should greatly mislead you, if I gave
you an idea that these are at all fair representatives
of the Karen women of Bassein. I have been

DISCOURAGEMENT 'WITH SOME.

401

greatly grieved and sometimes quite discouraged by
tbeir stupidity, ignorance, and absence of desire for
knowledge. Multitudes of them cannot read at
all, and very few read tbe Bible. Indeed, the most
discouraging feature of the Karen mission here is
the scarcity of Bibles, and the general absence of
Bible reading among the people. Sometimes my
heart sinks. How can they be holy, how can they
grow in grace and avoid the institutions of the
heathen, if they do not get the pure milk of the
word F I have been in villages, Christian villages,
where there was not an entire Bible ! They come
to us to buy ; but we have them not, and are ob-
liged to send them empty and grieved away. But
you know the course of human nature. The more
the Bible is read, the more it is desired ; and the
less we read it, the less we care for it, — and so it is
with these people just emerging from the lowest
depths of degradation, — the deprivation of God’s
holy book to so great an extent, and the absence of
an opportunity to become better acquainted with
its truths through the missionary for several years,
are already showing their sad fruits in many ways,
and one of the most discouraging is an increasing
indifference to the study of the Scriptures. There
is great need of earnest prayer and effort lest this
great and glorious work should decline. Many of
the native pastors feel and lament this state of
things, but the more ignorant and those who need
2 D

402

THE BURMANS OE BASSEIN.

instruction very much, seem quite indifferent about
it.

“ Will you not pray for us that God may revive
his work here ? And I do trust that Christians
both in India and America will aid in providing
God’s holy word for these poor ignorant people,
that they may he sanctified through the truth, and
not relapse into the heathenism from which they
have so lately escaped.”

While Mr. and Mrs. Beecher were thus giving
their attention to the Karens, Mr. Douglas was no
less earnestly labouring for the good of the Bur-
mans of Bassein. During the years 1857-58,
he had been able uninterruptedly to pursue his
work, especially in the jungles, visiting from village
to village, preaching the gospel, and distributing
tracts. In some of these villages his heart wras
cheered by many a listener, sometimes by a few
inquirers, some of whom gave evidence of their
faith in Christ, and love to his name. But the
work amongst the Burmans here as elsewhere, is
attended with difficulty, and as compared with that
amongst the Karens the missionary meets with
little encouragement. At the same time labour
amongst them has been owned and blessed. God
has shown mercy to some, and who shall despise
the day of small things ?

It had long been the opinion of some of the
missionaries, that a large number of Karens, if not

THE NORTHERN KARENS.

403

the body of the Karen nation, lived north of Ava.
This impression had produced a strong desire on
the part of some of the churches to send mission-
aries into that region. No steps, however, had
been taken to this end until October, 1858, when
at the meeting of the Karen ministerial conference,
and Home Mission Society at Bassein, the subject
was brought to the serious consideration of the native
preachers. The meeting had been marked by a
spirit of fervent prayer, unity, and love, and when
the call for volunteers to go to the Karens north of
Ava was made, many expressed a desire to go, but
none were appointed until the following Sabbath
evening. Mr. Douglas then asked if the Rev. Poe
Quay was not the man. He appeared at first sur-
prised, but after a little hesitation confessed that
his mind had been filled with a strong desire for
this work, and that he only wanted the concurrence
of his brethren to believe it to be his duty to leave
his church, his wife and his children, and to go
forth as a herald of salvation to that vast region
between Ava and Assam.

The concurrence of his brethren was cheerfully
and promptly given, and Poe Quay and two other
young men were at once appointed to the work.
Mr. Beecher then addressed the Society on the
important and serious responsibilities they had
assumed, and reminded them that they must con-
tinue in persevering prayer, while they conse-

PEC015ESS AT HENTHADA.

crated all they possessed to the service of God.
More than onehundred rupees were then contributed
by the Karens for the mission.

Poe Quay and his young associates will go two,
three, or four hundred miles north of Ava, and
after spending some months in exploring the field
and preaching, he will locate the young men in
suitable places, and return to report not only upon
their reception, but as to the number of the Karen
population, and the dialects spoken. Poe Quay is
a man, from his fine intellectual powers, education,
eloquence, and devoted piety, well fitted for the
work, and, with the blessing of God, it may not be
less glorious in its results than Quala’s at Toungoo.
Mr. Douglas proposes accompanying the little em-
bassy as far as Ava, and hopes not only to aid them
in their mission, but to accomplish something
amongst the Burmans also.

Henthada.

At Henthada Mr. Thomas superintends the
Karen mission. "When he first went therein 1855,
being able to speak the language of the people, he
entered at once on a wide field, where the light of
the gospel had not permanently shone. He took
with him three native assistants, and was soon
joined by as many more.

The first work was necessarily to preach the gospel
to the heathen ; for the Karens, until they have made

NATIVE ASSISTANTS.

405

up their minds to become Christians, will not learn
to read, nor will they permit a book to remain in
their houses. During the first travelling season
the missionary’s work therefore was to proclaim the
gospel, and that, “ in season and out of season,”
whether they would hear or whether they would
forbear. In this tour Mr. Thomas went through
many populous regions of Karens in the Henthada
province, and penetrated at several points into the
Tharrawaddy district, and not only preached Christ
“where he had not been named,” but stationed assis-
tants in every place where the people were willing
to receive them. Thus before the rains set in, in
which season it is impossible to travel, many native
helpers were at work among the people.

The work of the assistants was two-fold. They
preached from house to house and taught to read
all who were desirous of learning. The first educa-
tional operations were thus commenced in the
houses of these new converts. There the people
learned to read and write in their own tongue. At
the close of a few months a few were regarded
worthy of receiving baptism. Then commenced
the normal boarding school in the city. The first
term of the school was composed of young men
from those young converts, who could read and
write, and some older Christian men from the
borders of Bassein, whom Mr. Thomas hoped to
make useful as preachers and teachers.

406 THE HENTHADA NORMAL SCHOOL.

The next six months were passed by the mission-
ary in town, almost daily preaching to the heathen
visitors, but labouring more especially to train up
a native ministry.

The second dry season passed as the first, except
that there was here and there a little flock, which
after its gathering, had to he tended, while the
village schools became more systematic, and were
removed from dwelling-houses into chapels. Before
the second rains closed in, there were nearly three
hundred baptized disciples in this and the Tharra-
waddy districts, for God had poured out His Holy
Spirit, and had made this wilderness to blossom as
the rose.

Prom these disciples, a second normal school of
about twenty was formed in the city. These were
not mere boys, they were men, many of them mar-
ried men, who a year aud a half before, were in
the depths of heathen darkness. The pupils were
intent upon the object for which they came to the
city, and the school was one in which Mr. Thomas
felt a deep interest. Another dry season passed
away, during which time, aided by twenty imperfect
assistants, nearly the whole of the two provinces
were visited, and many new stations formed or
supplied with teachers. Thus the work progressed,
and in July 1857, nearly six hundred disciples were
formed into sixteen little flocks, widely scattered
over these two districts. Principally from these

INCREASE OF CONVERTS.

407

churches have been chosen the present normal
school of upwards of sixty pupils. This school
embraces a large proportion of younger lads, who,
it is hoped, will remain in the school many terms,
and acquire a comparatively thorough education ;
but the elder pupils can remain in school but a
short time, some of them having left their families
and churches behind, while they study with the
missionary one term. Tor the secular instruction
of these youths two good assistants were employed,
while the missionary devoted his time almost exclu-
sively to teaching the Holy Scriptures to the whole
school ; upon him also devolved the “ care of
all the churches.”

Thus notwithstanding the dark clouds of trial
and pecuniary difficulty which have rolled over the
mission, God has not left it without witness of his
blessing, in souls redeemed, sanctified, and saved.
At the meeting of the churches in 1858, in the
Henthada and Tharrawaddy districts, it appeared
that one hundred and fifty adult believers had been
baptized; that eight new churches had been formed ;
that another man had been ordained to the work of
the ministry ; and that schools were in operation in
connection with nearly all the churches. Thus in
this new mission of about four years standing,
there are thirty little churches with an aggregate
of more than seven hundred believers. There are
also a large number of those who worship with the

408

PROME.

Christiana, but who have not yet been baptized ;
and there are not only native pastors and assistants
in connection with all the flocks, but many who are
endeavouring to raise up churches “ in the regions
beyond.” On the very spot where, four years ago,
the Burmaus were cultivating their paddy fields at
Henthada, there now stands the new modest dwell-
ing of the missionary aud his family. Associated
with Mr. Thomas at Henthada, is Mr. Crawley,
who labours for the Burmans. Although, as we
have before remarked, the success amongst them is
not so great as with the Karens, yet the Lord has
not withheld His blessing, but to the faithful la-
bours of His servants does from time to time give
them souls for their hire.

Pkome.

In the early part of 1858, Mr. Kincaid returned
from America and proceeded to Prome, where he and
Mr. Simons have been labouring with much suc-
cess. In February 1858, Mr. Kincaid wrote : “ Since
reaching Burmah, I have been almost constantly
in the country among the villages to the east and
south-east of Prome. In thirteen villages we
have baptized disciples, but I have visited and
preached in over forty villages, seven of which were
entirely Karen, the others Burman. I found
many earnest inquirers, and some nine or ten who

CONVERSION or A YOUNG BTJUHAN PRIEST. 409

give evidence of saving faith in Christ, and will
before long he baptized. A few days since I bap-
tized a young Burman of great promise. For ten
years he studied in one of the most celebrated
schools in Ava, and then became the head of a
monastery, built and sustained by the population
of four villages. It was one of the largest estab-
lishments in this province. More than a year ago,
he first heard the gospel from one of our native
Christians : he ordered the man to be driven from
the monastery, but not long after heard again, and
then was more mild, and was smitten by the perse-
verance and kindliness of this Christian man. He
took some small parts of the New Testament, and
read and continued to read, and soon the light
began to dawn upon his mind ; he proclaimed to the
priests under him, the wonderful truths revealed.
Some months passed, and he began to see the in-
consistency of his position, and boldly threw aside
his priestly robes, and proclaimed himself a dis-
ciple of Christ. The people of those villages were
amazed as they listened to the doctrines preached
by this young man, before whom, for five years,
they had bowed, and whom they had called their
Lord and Master. He is profoundly taught in the
principles of Buddhism ; has a clear understanding,
and speaks with great fluency and power ; he is
now living with one of our most distinguished
native preachers, and is giving himself to the study

410 GENEEAL PEOGEESS IN THE DISTEICT.

of the New Testament. "We trust he is raised up
for some great and good work. In one of our
Prome villages, nine have been baptized within a
few days ; in two Burman villages there are eleven
candidates for baptism ; seven Karens have been
baptized, and six or seven more give evidence of
faith in Christ. This people are found in great
numbers in this province and further north along
the eastern side of the Yoma mountains. In their
traditions, manners, and customs, they are much
like the Karens. I have not yet visited one half of
our stations where the work has begun, but expect
to do so before the rains begin. We have twelve
native assistants, including one man at Ava, who
are evangelists, and proclaim the gospel publicly,
and from house to house. Some of them in the
truest sense of the word are preachers, and all are
fellow-labourers in the gospel. Besides these, we
have two other men of great promise, who are now
in their own localities spending all the time they
can spare in going from house to house reading and
teaching. It is only four years since the first blow
was struck in this province ; all was then unbroken
heathenism. We have now seven Christian con-
gregations widely separated, four Burman and
three Karen, in many other cases we have one,
two, and three converts in a place, indications of
much fruit. After much thought and prayerful
deliberation, Mr. Simons and I have resolved to

PROGRESS IN THE DISTRICT.

411

dismiss none of our native labourers, even if obliged
to effect a loan to meet the expense. The state of
feeling in many parts of this district, both among
Burmans and Karens, and I may add among the
Khyens also, is very encouraging ; there is a spirit
of inquiry unusual, especially among the Burmans.

Mr. Simons, writing in August, 1858, gives the
following interesting particulars. “ Besides the
three assistants at Thayet, six others are employed,
three of whom give their services gratuitously in
preaching occasionally, as lay-members do in Chris-
tian lands. There are also a few promising young
men coming forward who are employed as school-
teachers and colporteurs. We try to enlist into
the service of doing good as many as we can.
There was a female prayer-meeting at our house
yesterday, and one of the females, of more than
common intelligence, came to me for some tracts
for a relative living some distance off ; she did not
want large books, but small tracts which they could
easily read and understand, such as ‘ The Glad
Tidings,’ ‘Investigation,’ and ‘Father’s Advice,’ also
the ‘Mother’s Book.’ We give tracts to all who wish
them, and portions of Scripture, such as ‘ The Life of
Christ,’ ‘ Digest,’ and Psalms, to the more intelli-
gent of the applicants. The New Testament is
given to individuals on their becoming members
of the church, and the whole Bible in quarto form
to the assistants who preach.

412

RANGOON".

“ A lay member, a farmer living at Enmah, some
distance from Prome, came to me some time ago,
and said he wished to possess the whole Bible. I
told him that as it was an expensive book, we gave
it only to the preachers. He replied that he
did not consider himself a preacher ; but he
could say that he could not live if he did not make
known to his relatives what he knew of the religion
of Jesus Christ: of course I gave him one. Two
female relatives of his were baptized lately, and
others are favourably disposed.”

Bangoon.

The work at Bangoon seems to have been unin-
terruptedly prospered since the time of the An-
nexation. Mr. Stevens, who has for long laboured
with such stedfastness in the Burman department
of the mission both at Maulmain and subsequently
at Bangoon, sent us the following interesting
account of Moung-Thet-nau, one of the Burman
preachers. He writes :

“ Moung-Thet-nau I regard as an assistant of
more than ordinary value, alike for the correctness
of his Scriptural knowledge, his experimental ac-
quaintance with divine truth, the practical turn of
his mind, his commanding influence, and the appa-
rent sincerity and fulness of his devotion to the
work of the Lord— all which point him out to my
mind as peculiarly fitted to sustain the pastoral re-

BURMA'N' PREACHER, MOHN0-THET-NATX. 413

lation. I was unusually interested in the account
he gave me of his conversion, and as I have no
doubt you will also be, I will give you the princi-
pal facts.

“ He had heard of one of his friends intending to
become a Christian. He visited him for the pur-
pose of dissuading him from a step which, he repre-
sented, would bring disgrace on himself and his
friends. That friend, as they commenced conversa-
tion, handing him a little tin box containing pre-
pared lime used in chewing betel-nut, asked the
question, whether that little box could have made
itself ? ‘ By no means,’ was the reply. * How then
could this great world have come of itself?’ The
truth thus simply suggested, became like a barbed
arrow in him. Xight and day thinking of it he
found no rest, because he could not tell whence came
this world. At length, returning to his friend, he
asked for a tract, yet dared not allow any of his
acquaintances to see him with it, but sought a pri-
vate room where he could read it unobserved. On
opening the tract, the first words which met his eye
were the first of Genesis, ‘ In the beginning God
created the heavens and the earth.’ They came as
a flash of light upon his soul, and he was instantly
absorbed in the thought. Then, said he, God is
first , and all things from Him ! That is the truth.
From that moment he was fully satisfied that the
book of the missionaries was the true one. He im»

414

HIS CONVEBSION.

mediately sought out the native preacher, from
whom he obtained a full account of Christ, which
revealed to him the wonders of God’s love. He re-
ceived the gospel with all gladness, and without the
least hesitation his resolution was at once taken to
be baptized. For this purpose it was necessary for
him to go to Akyab, as there was no missionary or
native pastor in Kamree where he then resided.
He told his wife of his intention ; but as he knew
it would be a terrible blow to her, added, that he
would not subject her to the shame of being the
wife of a Christian if she were determined not to
be so ; and gave her her choice, wishing her to de-
cide within four days, when an opportunity offered
for him to go to Akyab, whether she would remain
with him or not. If she would consent to remain,
he promised to be to her a faithful husband. If
she chose to leave him he would put no obstacle in
her way, allowing her to take all the property, he
leaving with only the clothes he had on his back.
She heard his proposition in silence and in tears.
The fourth day at length arrived, and not a word
had she spoken in answer to his proposition, only
showing by her tears the depth of her feelings ; when
he told her the time had come for him to leave,
and he must know her decision. She answered she
would not forsake him. AYith a light heart he
left for Akyab, sought the house of the missionary,
the late Mr. Ingalls, and immediately asked for

DEATH OF ME. VINTON. 4 15

baptism. Mr. Ingalls of course hesitated, and the
suit was so earnestly pressed from day to day, that
he thought the man must be actuated by some
worldly motive, and it was not until a month had
elapsed that, being satisfied of the sincerity of the
candidate, and the reality of his conversion, he ad-
ministered to him the ordinance. Moung-Thet-
nau’s subsequent course has corresponded, as far
as I can learn, with the hopes excited by such an
experience, and, as it seems to me, we may reason-
ably hope from him the usefulness which belongs
to a consistent minister of the gospel. Such evi-
dent marks of the Spirit’s work are peculiarly
encouraging to our hearts, amid the general indif-
ference and opposition of the Burmans to our
message of love.”

On the 31st March, 1858, the Karen mission at
Rangoon sustained a severe loss in the death of
Mr. Yinton, who for more than twenty-five years
had devoted all the remarkable powers of his mind
and body to the evangelization of this people. The
first portion of his missionary life was spent at Maul-
main and in the country round, and there he was
greatly blessed in gathering many souls to Christ.
He also made extensive evangelistic tours, and
finally, after the war in 1852, proceeded to Rangoon,
where in the first year he baptized no less than five
hundred Karen believers. At Kemmendine, a
suburb of Rangoon, Mr. Yinton formed a most

416

HIS NUMEROUS CHURCHES.

interesting central Karen station; Mr. Brayton
labouring with him for the Pwo Karens. Mrs. Vin-
ton and Mrs. Brayton, assisted by native teachers,
had a large school of nearly one thousand pupils,
and during the rainy season, when prevented from
itinerating, Mr. V inton would instruct in his veran-
dah a class of more than fifty young men in the
Holy Scriptures, who at the close of the rains would
go forth as teachers and evangelists in the villages
around. In 1856, Mr. Vinton had, connected with
this station, forty-two Karen churches, and Mr.
Brayton four Pwo Karen churches ; numbering
about two thousand four hundred members ; sup-
porting thirty-nine native preachers, and thirty-six
village schools ; building their own school-houses
and chapels ; and contributing six hundred rupees
a year to the Normal or High School at Kemmen-
dine. And when the Missionary Board were in
pecuniary difficulties, and means were wanting at
home, the Karens came forward and voluntarily
assumed the responsibilities which had been neces-
sarily incurred for the erection of the dwelling-
houses for the missionaries and school-houses for
the children.

Mr. Vinton in writing home in March 1857, of
the great Association meeting north of Shwaygyeen
said : “ The churches in this Association are in-
cluded within very narrow limits, and embrace but
a very small part of this great field. So, in the

GROWTH OF THE MISSION

417

outset, it was in Rangoon and Bassein ; and, I may
add, so it is now.

“When the work first commenced, everything,
for a time, within a given limit, went with a rush.
(It was different in Maulmain and Tavoy.) Beyond
this limit, little was attempted for the conversion
of the heathen for the next twenty years. On
coming to Rangoon, I was surprised to find that
the Christians occupied a district only some fifteen
to twenty miles from north to south, and from
thirty to forty miles from east to west.

“All beyond these limits was given up to the
dominion of heathenism, and nothing was being at-
tempted for the great masses that were pursuing
their downward way to death. In 1850, it was the
universal opinion that the Karen Mission had
reached its culminating point. From 1852 to 1855,
God was pleased to grant us great enlargement ;
three new districts were taken possession of in the
name of the Lord ; a large number of new churches
constituted ; and more than twelve hundred bap-
tized. During the past year I am pained to say
the native preachers have again shown a disposition
to make themselves comfortable, and little has been
done to advance the interests of the cause and save
souls. This is the greatest trial of missionary life.
The anguish of my spirit is so great, that if God
does not send deliverance, I feel I cannot long sur-
vive, nor do I wish it, for if to' live be not Christ,

2 E

418

SPASMODIC RELIGION.

life itself becomes a burden. Since returning from
Shwaygyeen we have attended the meetings of our
two associations. Both meetings were blessed to
some of our native preachers, I trust, and there
appears to be a waking up ; but whether the move-
ment will prove permanent, remains to be seen.
Of one thing I am confident, and that is that spas-
modic religion will never convert the world. It is
so unlike God, so unlike the primitive type of
Christianity, and so ill-adapted to the present con-
dition of the world. To-day heaven and hell are
great realities, to-morrow mere fictions of imagina-
tion. To-day, knowing the terrors of the Lord, we
persuade men ; to-morrow say, ‘ Am I my brother’s
keeper ?’ and no man cares for his neighbour’s soul.
Nothing but the continuous out-pouring of the
Holy Spirit, and adding * to the churches daily such
as shall be saved,’ will hasten the coming of the
Redeemer's Kingdom.

“ After the meeting of the Maubee Association,
I prepared to cross the Yomah mountains at a
point a little north of Pegu ; but my guide took me
a long way to the north, and we crossed at a point
midway between Shwaygyeen and Toungoo. The
way for elephants was so difficult, that at one time
we thought we should have to retrace our steps. I
found, however, a large number of Karen villages that
had never heard the first word on the subject of the
Christian religion, and had never seen the face of

OPENINGS FOR USEFULNESS.

410

a white man. The Karens received us with the
greatest cordiality ; listened to everything we had
to say with the greatest interest ; and promised to
receive teachers, build chapels, &c. Here then is
a new field of equal promise to those of Shway-
gyeen and Toungoo, at the outset. Shall it be over-
looked ? I know of three other fields of equal
promise, which I visited between 1836 and 1842,
that are not yet occupied, because the means at
our command have been unequal to the under-
taking. The prospect now is that we shall die
before the work is half completed, and before this
great field shall have even been half surveyed. . . .
At times I have seen the cloud as big as a man’s
hand, and have not doubted that the rain of grace
would begin and that the latter would be more
glorious than the former rain.

“ I had written thus far when a letter from one
of our young men, who is in the employ of the
Superintendent of teak forests, and now on the
mountains at the back of Prome, comes in saying ;
that the Karens upon those mountains are very
numerous, have never heard anything on the sub-
ject of the Christian religion, listen with the greatest
interest and are anxious to have teachers sent
among them, &c. Here then is another field to be
supplied. What is to be done ? Are these Mace-
donian cries from so many parts of the Karen jungle
never to be heard ? Now that there is no part of

420

ME. TIN TON’S APPEAL.

the Karen world to which the gospel message has
been sent, but thousands and tens of thousands
have turned to the Lord ; now that the occupancy
of Shwaygyeen has resulted in the conversion of
from one to two thousand, of Rangoon from two to
three thousand, of Bassein from five to ten thousand,
and an equal number at Toungoo ; shall it be
known in the Judgment, that not only the three
fields brought to the notice of the Christian world
in 1836, and following years, were long left uncul-
tivated, but that these new openings were left dis-
regarded ? But language fails me. My hand is
tremulous with emotion. My eyes run down with
tears. My heart is full, and in the anguish of my
soul I say ; 0 God, how will Thy professing people
answer to Thee for the loss of these tens of thou-
sands of priceless souls, to whom thou hast sent
messages of eternal love ? What will they say
when in the light of the Judgment, it is seen and
known that each messenger of mercy sent, gathered
from one thousand to five thousand precious souls
into the garner of our dear Lord, and yet they
refused to multiply the number of those heavenly
messengers, and even refused to sustain those who
are pouring out their life-blood in this more than
angelic service?”

Such were the fervent aspirations of this man of
God! Well might one of his brethren say of him,
“ We look around in vain for one to fill his place !

ms death.

421

He was a man of ardent piety, untiring zeal, great
practical wisdom, and great physical energies, and
as a successful preacher in the Karen language,
he stood unrivalled.” While another adds, “ Who
can take his place and do his work ? No one man
could do it, and there is not even one to spare from
other fields.”

We have the following letter from Mr. Kincaid,
which gives an interesting description of his cha-
racter and labours. 28th April, 1858 ; “ On the
8th of this month I reached Thayet from Ava, and
the first word uttered by the native Christians was,
* Teacher Vinton is dead !’ The shock was so great
I could hardly speak for more than an hour. As
soon as I had rallied a little, I went off to the mili-
tary cantonments and called on a pious officer to
learn if indeed this was true. ‘ It is too true,’ he
replied, * Major Wheler has just come up from
Rangoon and confirmed all.’ That night I left for
Prome, and the next day about noon arrived. Bro-
ther Simons and the disciples were deeply afflicted
in view of this sad bereavement, but few particulars
had yet reached Prome. Soon after a steamer
came up, having on board the Commissioner, Major
Phayre, and several other officers. Prom them I
learned many facts ; all were at the funeral, some
of them were present when he died. His death,
they said, was beautiful, so calm, so peaceful, so
much like going home. Without a struggle or a

422

HIS INFLUENCE.

sigh, he fell asleep. Such was the language of
those who stood by and saw this man of God as
the curtains of death were gathered slowly round
him. A person in British Burmah has never died
more deeply or universally lamented. As Major
Phayre said, ‘ His death is a calamity to the country :
who can supply his place in these provinces ? ’
“His influence amongst the Karens was remark-
able. In preaching he laboured in season and out
of season. He was exceeding zealous of the honour
and glory of God, and hence his mind dwelt in-
tensely on the ministry which God had given him
to fulfil, to win souls to Christ ; and not only to
win them to a saving knowledge of Jesus Christ,
but to lead them on to higher attainments in the
divine life ; to make them feel and comprehend,
that they were redeemed unto God for great and
noble purposes to be fellow labourers with God.
Beyond all other men I have ever known, he had
the talent of winning the confidence and love of the
natives. They saw that he had no interest separate
from theirs. He prayed for them as few men can
pray. He preached as few men can preach. His
heart was in all he did. The sick, the afflicted,
the oppressed, soon learned to seek his aid and
counsel, and in him all found a friend, and if not
relieved, went back comforted. His influence
among the Karen Christians was wonderful. They
saw that he willingly sacrificed all his great powers

HIS ZEALOUS LABOURS.

423

of body and mind to their temporal and spiritual
interests, and they were ready to make any sacri-
fice for him. He was careful to deal justly and
kindly with the natives, and hence among the hea-
then he was honoured and revered. I have known
him for twenty-three years, and every succeeding
year has only increased my respect for the purity
of his life, and my admiration of his untiring de-
votion to the great work for which he came to this
heathen land.

All the gifts which God gave him were em-
ployed in evangelizing the heathen, and in planting
and training Christian churches. Besides those he
raised up in the Maulmain province, here in the
Bangoon province are about forty churches planted
through his labours. They are also raised to a
state of efficiency, such as has rarely been equalled
in modern times. The amount of labour which
our departed brother has performed during the past
six years, since he came to Bangoon in 1852, is
amazing ; and most of the time, under difficulties
that few men could have endured. For six months
he has travelled over a district as large as one of
the New England States, without roads, amidst a
people poor and ignorant. Now forty-two chapels
and thirty school-houses have been opened ; and
between eight and nine thousand worshippers meet
in these chapels every Lord’s day. About one

424

MOURNING AT HIS DECEASE.

hundred pastors, evangelists, and school teachers,
have been educated and trained for the work.

“ The very means for travelling and for teaching
have been raised in a large degree by his individual
efforts. Imagine if you can, the amount of labour
and privation to accomplish such a work, in such a
climate, and under such circumstances. He has
fallen as a noble general amidst the trophies of vic-
tory, and thousands of Karens weep around his
grave. A large number are now beside me talking
of their beloved teacher, some of them weeping
because they will see his face no more.

“ Just before sunset, I preached from Acts, ‘ In
the last days, saith God, I will pour out of my Spirit
upon all flesh.’ "YVe have had meetings every
morniug and evening for four days in this chapel.
Pour villages are in sight. Mrs. Yinton has had a
female prayer-meeting in the middle of the day,
above a hundred females and children present. O
for a time of refreshment from the presence of the
Lord ! Mrs. Yinton will not leave the field of her
husband’s labours, and this in no small degree
soothes the heart of this afflicted people. That
this bereavement may be sanctified to us all, should
be our earnest prayer. During brother Vinton’s
last tour he visited some new fields, and among
others was on the mountains between the Line
river and the Sitang Valley. The heat was fear-
fully oppressive, and for four or five nights he had

HIS LAST TOTJB.

425

to sleep in a dense bamboo jungle, and one day
rode not less than forty miles on an elephant across
burning paddy fields. Still when he came home he
was apparently well and in a delightful frame of
mind. He went about giving directions, and super-
intending a large amount of work which was ne-
cessary to be done before the rains set in, and he
was intending to leave in four or five days on ano-
ther tour, on which his heart was much set, but in
two days he was taken ill with fever. Still he was
able to walk about the house and to go from one
room to another, and was full of hope that he
should soon be able to go into the mountains again
to accomplish the work on which his heart was
bent. On the fifth day, he was worse, and on the
seventh he breathed his last without a struggle,
and with the same expression of calm and holy joy
upon his countenance.

“ During his last tour he had written Mrs. Yin-
ton several brief letters, all breathing in a remark-
able degree an intense desire for the salvation of
souls, and a readiness to depart and be with Christ.
The five young men who went with him have all
been ill ; and one of them has since followed him to
that rest which belongs to the people of G-od. The
elephant which he rode was also taken ill, and is
now blind. The young men he left in the moun-
tains to teach the people to read, and to instruct
them in the gospel, fled down to the plains when

426

HIS LAST HOLES.

they heard of their beloved teacher’s death. The
Karens are overwhelmed with sorrow. One of the
pastors after the sermon last evening, addressed
the congregation in a deeply interesting narrative
of their teacher’s labours, and closed by urging
them to earnest prayer for a large measure of the
Holy Spirit. He said, ‘ Our teacher pleased God,
and so God took him. Now what we want is a man
like our teacher Vinton, and God alone can send
such a man. We must all pray that God may pour
out His Holy Spirit upon us, and then we shall
please God, and He will send us the teacher we
need.’

“ Had you known our brother and laboured with
him as I have done, you would have said, ‘ Why
was he taken ?’ The Karens seem to understand
this ; they say, ‘ He was taken because he pleased
God.’ ”

Mr. Stevens gives the following interesting and
affecting account of the last hours :

“ Tou are prepared to sympathise, I know, in the
very heavy bereavement which has befallen us in
the sudden decease of Mr. Vinton, of which you no
doubt heard by the last mail. On the evening of
the 23rd March, he reached home after a tour
among the mountain Karens, the last two days of
which he was exposed incessantly to the burning
sun, with but a slight protection, which together
with the fatigue of riding on an elephant induced

HIS LAST HOURS.

427

a fever. But the remedies which were resorted to
seemed to act so favourably, that his physician
thought him in no danger, nor was he undeceived
until the very night preceding the morning of his
decease. During his illness he spoke but little of
himself, seeming to have no apprehension of his ap-
proaching end. On the contrary, in reply to a
remark of Mrs. Vinton, inquiring if he did not
think his work was done, 4 No,’ he said, * I feel that
I may yet live these twenty years.’ And such was
the impression which his ordinary appearance in
health would be likely to produce on any one.
Disease, however, had taken a relentless hold on
him, and its work was rapid. As his end approached,
and it became manifest to all that the hand of
death was on him, we were glad to observe that
consciousness was still perfect, and although unable
clearly to articulate, in reply to the question, ‘ Is the
name of Jesus precious to you?’ he distinctly an-
swered, 4 Tes, O yes,’ and soon after, turning him-
self over, as if to adjust himself for death, he rapidly
sank away, leaving attendant friends, who had been
hastily summoned to his bed side, in all but mute
amazement, as though they had heard a voice
speaking to them, 4 Be still, and know that I am
God.’

44 This sad event was scarcely less a shock to us,
than it undoubtedly has been and yet will be to
friends at a distance. For he had been so hale and

428

DEEP IMPRESSIONS.

strong, with such evident signs of fitness for yet
many years of labour, that certainly any one of
our circle would have been selected by us as the
next victim for the Destroyer before him. But he
is gone ! and his death has left a wide chasm in our
ranks. Mrs. Yinton bears up remarkably under
the stroke, for which indeed she seems to have been
specially prepared by a kind providence, in a pre-
sentiment which she had had, even before Mr.
Vinton came down from the jungle, that he was
not long to continue with her. The Lord, we trust,
will now be her stay, an ever-present help in
trouble.

“It was affecting to observe how the Karens
were exercised under this heavy affliction. All
seemed astounded, as though they could not believe
their own eyes, when they saw the robust form of
their revered teacher lying lifeless before them.
Many wept, of whom some, his more immediate co-
workers in the kingdom of Christ, remembering
the hand of God, seemed lost in the inquiry, * "Why
has He done it ?’ while yet they would acknow-
ledge with Abraham, ‘The Judge of all the earth
must do right.’ Perhaps by taking from them one
on whom, in an eminent degree, they were accus-
tomed to lean, God intends to draw them more fully
to stay themselves on His everlasting strength. Mr.
Brayton too, the more immediate associate of our
deceased brother, especially needs our sympathy

THE LOBD BEIGITETH.

429

and prayers. For, under the crushing weight of
the accumulated affairs that will now devolve on
him, I am sure he feels that none hut an Almighty
arm can keep him from sinking.

* ‘ How comforting it is to reflect, in view of this
and similar dispensations of Providence, so seriously,
as we should say, affecting the prosperity of the
missionary cause, which depends for success so
much on continuous effort, that the enterprise ori-
ginated with Him, the instruments He provides ;
so that how frail soever they are, and however
rapidly they fail in the using, He remains the
same, and His resources are infinite ; and He will
continue to provide and adapt the instruments to
the successive stages of the work, until the grand
result He aims at is attained.”

We have thus endeavoured to survey this field
which the Lord has blessed. Our readers will judge
if, viewed as a whole, the work in Burmah has not
(as we stated at the commencement) realized the
New Testament idea of a Christian mission. The
broad outlines of such a mission are seen on the
very surface of the Acts and the Epistles of the
Apostles.

The first opening of the gospel message after the
ascension was Peter’s sermon, ending with, “ There-
fore let all the house of Israel know assuredly,
that God hath made that same Jesus whom ye*

430

APOSTOLIC PREACHING.

have crucified both Lord and Christ.” (Acts ii. 36.)
Thus he again addressed the people, when they
marvelled at the miracle wrought on the lame man
(iii. 12 — 16) ; thus he addressed the council (iv.
12, v. 31); and these were the words spoken to
Cornelius (x 36 — 43, and xi. 14), whereby he and
all his house should be saved ; thus Philip preached
at Samaria (viii. 5) ; and to the Eunuch (viii. 35) ;
and thus the scattered disciples as they travelled
abroad “ preached the Lord Jesus” (xi. 20). Beaten
by order of the Jewish council, and commanded
not to speak in the name of Jesus, the Apostles
daily in the temple and in every house “ ceased not
to teach and to preach Jesus Christ” (v. 40, 42); and
when secular work pressed upon them in minister-
ing to the poor, they sought to be relieved, that
they might give themselves continually “to prayer
and to the ministry of the word” (vi. 4).

Immediately on his conversion Paul “ preached
Christ” at Damascus, (ix. 20;) and afterwards
from Antioch to Philippi ; from Corinth to Athens ;
from Ephesus to Rome ; to the Jews and the Gen-
tiles ; to the populace and to individual inquirers ;
to the Roman Governor and to King Agrippa ; this
was his message. “ Prom Jerusalem round about
unto Illyricum he fully preached the gospel of
Christ.” (Rom. xv. 19.) It was evidently his
habit thus to preach : “ I determined,” he said,
“ not to know anything among you save Jesus

APOSTOLIC PEEACHING.

431

Christ and Him crucified.” (1 Cor. ii. 2.) At
Thessalonica, “ Paul, as his manner was, went in
unto them, and three Sabbath days reasoned with
them out of the Scriptures, opening and alleging
that Christ must needs have suffered and risen
again from the dead: and that this same Jesus
whom I preach unto you is Christ.” (Acts xvii. 2,
3.) And in the full anticipation of his coming
trials, he said to the elders at Ephesus, “ None of
these things move me, neither count I my life dear
unto me, so that I might finish my course with joy,
and the ministry which I have received of the
Lord Jesus, to testify the gospel of the grace of
God.” (xx. 24.) On this gospel his confidence
reposed: “ We preach Christ crucified, to the Jews
a stumbling-block, to the Greeks foolishness ; but
to us who are called, both Jews and Greeks,
Christ the power of God, and the wisdom of God.”
(1 Cor. i. 23.) ‘‘I am not ashamed of the gospel

of Christ: for it is the power of God unto salva-
tion to every one that believeth.” (Rom. i. 16.)

The work of the preachers was the Ministry of
Reconciliation : as it is written : “ Now then we
are ambassadors for Christ, as though God did
beseech you by us, we pray you in Christ’s stead,
be ye reconciled to God.” (2 Cor. v. 20.) The
first proclamation of the gospel was at Jerusalem,
according to the commandment, (Luke xxiv. 47 ;)
but the disciples were appointed to be witnesses

432

APOSTOLIC PRECEDENTS.

unto the Lord, both in Jerusalem and in all Judea,
and in Samaria, and to the uttermost parts of the
earth. (Acts i. 8.) From Jerusalem therefore the
word went forth to all the greatest cities of the
age. But it was not confined to them. As Jesus
Himself went about all the cities and villages
teaching and preaching, (Matt. ix. 35,) so his faith-
ful followers iu the same manner, as debtors both
to the wise and to the unwise, preached his gospel
to the neglected poor of all the countries they
visited. “ Philip passing through Azotus preached
iu all the cities till he came to Caesarea.” (Acts
viii. 40.) Peter passed throughout all quarters till he
came down also to the saints which dwelt at Lydda.
(ix. 32.) They that were scattered abroad upon
the persecution at Jerusalem, “went everywhere
preaching the word.” (viii. 4.) When Paul and
Barnabas departed from Antioch to the work unto
which the Holy Ghost had called them, (xiii. 2,)
they travelled to Seleucia and thence to Cyprus,
and “ went through the island to Paphos,” (xiii. 4
— 6 ;) preached in Antioch in Pisidia ; and “ pub-
lished the word of the Lord throughout all the
region,” (49,) thence travelling and preaching from
city to city, they preached the gospel not only in
Lystra and Derbe, but also in “the region that
lieth round about,” (xiv. G, 7 ;) and subsequently
“ they passed through Pisidia,” (xiv. 24 :) afterward
Paul went “ throughout Phrygia and the region of

APOSTOLIC PLANS.

433 '

Galatia,” (xvi. 6;) and again a second time went
“ over all the country of Galatia and Phrygia,”
(xviii. 23.) In the same manner “ he passed through
the upper coasts ” ere he “ came to Ephesus,” (xix.
1 ;) and “ not alone at Ephesus, but almost through-
out all Asia, persuaded and turned away much
people,” (xix. 26;) and so when about to depart on
his second journey to Macedonia, “ he went over
those parts and gave them much exhortation ”
before he sailed for Greece, (xx. 2.)

These are sufficient indications of the plans of
the Apostles : how God “ made manifest the savour
of his knowledge by them in every place.” (2 Cor.
ii. 14.) It was a vast circuit traversed by Paul, and
others doubtless laboured with unwearying zeal.
His journey by Illyricum was immense. He tra-
versed great regions, inhabited and uninhabited, full
of “perils in the city, in the wilderness, and in the
deep.” (2 Cor. xi. 26.) The fruits in all places
were alike, a great variety of men heard the truth.
Jews, Samaritans, Ephesians, Corinthians, Athen-
ians, Romans, the islanders of Cyprus and of Crete.
There were votaries of an idolatrous superstition
at Corinth ; Roman colonists at Philippi ; Jewish
priests full of envy, (Acts v. 17,) of whom never-
theless * a great company were obedient to the
faith (vi. 7,) and barbarians at Melita.

But the same simple gospel was addressed to all.
The Apostle testified that “ the grace of God that
2 S’

431

APOSTOLIC SUCCESS.

bringeth salvation hath appeared unto all men,
teaching us that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly
in this present world ; looking for that blessed hope
and the glorious appearing of the great G-od and
our Saviour Jesus Christ, who gave himself for us
that he might redeem us from all iniquity, and
purify unto himself a peculiar people zealous of
good works.” (Titus ii. 11, 14.) And this pur-
pose was largely accomplished. “ Great grace ”
was on the church at Jerusalem ; (Acts iv. 33,) the
faith of the Roman believers was “ spoken of
throughout the world (Rom. i. 8.) Paul thanked
God on every remembrance of those at Phiiippi;
(Phil. i. 3 ;) and remembered without ceasing the
Thessalonians in their “ work of faith, and labour
of love, and patience of hope, in our Lord Jesus
Christ in the sight of God and our Rather;” (1
Thess. i. 3.) The scattered strangers wrhom Peter
addressed, (1 Peter i. 8,) though they had not seen
the Lord, loved him ; and, believing, rejoiced with
joy unspeakable and full of glory. The church at
Smyrna in its tribulation yet was “ rich,” (Rev. ii.
9 ;) and the church of Philadelphia had “ kept the
word of patience ” amidst much surrounding evil.
There were degrees of grace and holiness, and pro-
bably then, as now, very few eminent believers. We
know that there were corrupt practices ; evil men

APOSTOLIC SUCCESS.

435

crept in unawares ; some turned aside from the
faith ; and there were old remains of former super-
stitious habits ; but the Spirit of the Lord made
the preaching of the word effectual ; qualified native
evangelists, pastors, and bishops, as Philip, Apollos,
Timothy, and Titus ; and animated each church to
strive to send the gospel to regions beyond. (2
Cor. x. 15, 16.)

We have seen in these sketches, a history not
dissimilar : and shall we say that we are straitened
in the Lord ; that He cannot extend the experience
of this mission, and cause others to share its fer-
vour and its reward ?

Well may we “think on these things!” We
greatly need a quickened zeal, a stronger faith, a
firmer confidence. If the love of Christ were shed
abroad in our hearts by the Holy Spirit, animating
us to prayer, causing us to count ourselves, and all
that we have, as His alone, we should not labour lan-
guidly any longer ; but sowing in hope, should look
for that promised time when not only all the tribes
of Burma’n, but all mankind shall bow before the
Saviour’s feet ; when every hand shall bring its wil-
ling tribute, and every lip utter its song of praise;
and when holiness, purity, and love, shall mantle,
like a robe, the universe of Grod, and the whole
earth be filled with his glory.

i •

■ .

. ..

«•

«Ki

OPINIONS OP THE PRESS.

“ Mrs. Macleod Wylie tells the story of the Burmah Mis-
sion so well, that we should be ashamed to injure it by any
attempt to repeat it in fewer, or in other words.”

Christian Observer.

“ Her excellent book we commend most earnestly to all our
readers, as one that deserves extensive circulation among the
friends of missions. Isolated statements have of late appeared
in various periodicals of some of the wonderful incidents that
have in recent years occurred in the Christian missions among
the Karen tribes, but her book presents for the first time to
English readers a complete sketch of that extraordinary mis-
sion, and gives a clear and connected view of all that has been
done by the American missionaries in Burmah from the
beginning until now. Information scattered in American and
Indian periodicals the reader will here find brought into
narrow compass, and will peruse with astonishment and
delight the narratives of some of the most remarkable con-
versions that have taken place amongst any people in the whole
range of modern missions. The work is written in a clear and
simple style, abounding with happy Scripture mottoes and
pertinent quotations ; while the story itself possesses an interest
so deep and so fascinating as to enchain the reader’s attention
till its close.” Nonconformist.

438

OPINIONS OF THE PltESS.

“Mrs. Wylie has accomplished her work with much dis-
tinctness and literary ability. The order of the narrative is
admirably maintained, while the incidents selected are cha-
racteristic of general features, so that the historical plan is
never lost sight of in details. We cordially commend the book
to the perusal of our readers.” News of the Churches.

“ A more agreeable book on a missionary subject it has
rarely been our lot to meet — more full of attractive informa-
tion on its theme, more scriptural in its tone and substance,
and more unaffectedly graceful in its style.”

Calcutta Christian Intelligencer.

“ Mrs. Wylie has performed a most acceptable service ;
sincerely do we thank her for her trouble.” Freeman.

“ A charming volume, which we would recommend to all
who are interested in this singular people.”

Book and its Missions.

“We would warmly commend to general perusal the volume
of Mrs. Wylie. It is written with much graphic power and
enthusiasm, by one thoroughly acquainted with the subject
treated of. It contains brief and vivid sketches of the career
of Judson, and the many other labourers who have now
finished their course, by whom the missionary work was begun
in Burmah in the midst of sufferings and persecutions."

Scottish Guardian.

OPINIONS OF THE PRESS.

439

“ The story is told with much clearness and some grace ;
and the authoress, though never yielding to that strange
dread of expressing religious feeling, which is a prominent
feature of our modern writing, has avoided that equally
objectionable style which makes much of our religious litera-
ture unreadable by educated men. The book is worthy of the
circulation it is sure to obtain for itself, as well as for the heroic
and strangely successful work which it describes.”

Friend of India,

“ Thousands will regard it, if we mistake not, as one of the
most interesting books of the day. Its object is to show that
the New Testament conception of a mission to the heathen has
been, in a remarkable degree, realized bythe American Mission
to Burmah.” Bombay Guardian.

“ A fine glow of Christian sympathy and heartiness per-
vades her pages ; her thrilling story is narrated with lucid and
graceful simplicity ; and we hail the volume as a valuable con-
tribution to the classic literature of Christian Missions.”

The Family Treasury.

“ It were difficult to say a word too much in favour of this
book. Its language is good, simple, and energetic, its narra-
tives plain and unvarnished; carrying conviction of their
truthfulness to the heart; and its piety is unaffected and
persuasive.” The Beacon.

WORKS RELATING TO INDIA,

Lately Published by W. H. Dalton, Bookseller to the Queen,
28, Cockspur-street, Charing-cross.

BENGAL as a EIELD of MISSIONS. By M.
Wylie, Esq., First Judge of the Calcutta Court of Small
Causes. 8vo, cloth, 10s.

By the same Author ,

THE BIBLE in INDIA. 8vo, sewed, 6d.

THE COMMERCE, RESOURCES, and PRO-

SPECTS of INDIA. 8vo, sewed, 2s.

MISSIONS in SOUTH INDIA. Visited and de-
scribed. By the Rev. Joseph Mullens, Missionary
of the London Missionary Society in Calcutta. 8vo,
cloth, 4s.

By the same Author,

RESULTS of MISSIONARY LABOUR in India.

Third edition, improved, 8vo, sewed, Is.

CONTRIBUTIONS TOWARDS a HISTORY of
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A LETTER from a LAYMAN in INDIA, on the
POLICY of the EAST INDIA COMPANY in MAT-
TERS of RELIGION. 8vo, sewed, 6d.

THE MISSIONARY on the GANGES ; or, What
is Christianity ? By Mrs. Mullens, 18mo, cloth
gilt, Is.

THE ENGLISH CAPTIVES in OUDH : an Epi-
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Edited by Macleod Wylie, Esq., First Judge of the
Calcutta Court of Small Causes. 8vo, sewed, 2s.

A NARRATIVE of the CAMPAIGN of the DELHI
ARMY. By Major H. W. Norman, Deputy Adjutant-
General of the Bengal Army. Published by permission
of the Right Hon. the Governor- General. 8vo, sewed,
2 s.

THE THOUGHTS of a NATIVE of NORTHERN
INDIA on the REBELLION, its CAUSES and REME-
DIES. With a Preface. 8vo, sewed, Is.

THE BIBLE IN INDIA : a Letter bv H. Caere
Tucker, Esq., lately Governor-General’s Agent and
Commissioner, Benares. Fifth edition, 12mo, 3d. sewed,
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Date Due

MY J ~ xty

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