w^ w, €k ;"iii tiif'i ,jlilii!J,M'hi1ij|ij tt Buddhism As It Is 129 that the pagoda has been regilded several times, at fabulous cost. But this does not seem so wonderful when one recalls that the Parliament of Religions witnessed the regilding of the en- tire Buddhist system. This lofty spire is surmounted by a htee or umbrella ornamented with gems and gold said to be valued at about ^200,000. The htee has been renewed several times, by different kings, each striving to outdo all others. The present htee was placed there in 1871, by Mindon Min. The space around the base of the pagoda, pro- tected by a parapet, and flagged with stone or cement, accommodates a large throng of wor- shippers. Hither pilgrimages are made every year from all parts of Burma. Besides the four large idols built into the base of the pagoda far out of sight, as in all pagodas, there are many auxiliary shrines deeply recessed into the base, dimly lighted by tiny candles, and containing gilded or alabaster images of Gautama. Still other shrines have been erected at the outer cir- cumference of the floor space. Huge bells are suspended between posts, near the floor. The largest, cast in 1842, is fourteen feet high, seven and a half in diameter, with sides fifteen inches in thickness, weighs 94,682 pounds. It is said that when this bell was cast, quantities of gold, silver and copper were thrown in as offer- ings. After the second Burmese war, the Eng- 130 Among the Burmans lish undertook to carry this bell away as a curio, but by some accident it fell into the river. The Burmans afterwards recovered it and put it again in its place, — a marvellous feat, considering their rude appliances. Intensely interesting is all this when seen for the first time; but inexpressibly saddening when one stops to reflect what it all stands for. One is forcibly reminded of its terrible significance by groups of worshippers kneeling before these shrines, mumbling hurriedly through their so- called prayers, prostrating themselves repeatedly to the ground. After going through his prayers and prostrations the worshipper goes to the bell and strikes it with the end of a heavy piece of wood, kept there for the purpose. The attention of gods and men must be called to the fact that he has performed a certain amount of merit-earn- ing worship. " Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image nor any likeness of anything that IS in heaven above or that is in the earth beneath ; thou shalt not bow down to them nor serve them." What new meaning that commandment had for us, as we saw it violated before our eyes ! Idolatry seemed even darker than it had been painted. Pagodas may be seen all over Burma, single or in groups ; of all sizes from the less pretentious structure in the jungle-village, to the great Shwe Buddhism As It Is 131 Dagon in Rangoon, with its umbrella-top 328 feet in the air. These pagodas, modelled after the dagobas of Ceylon, are all of the same gen- eral shape, resembling the bottom half of a child's top, inverted. They occupy the most conspicu- ous places, on nearly every hilltop, on points jut- ting out into the rivers, and near the chief high- ways. The more important were built over some supposed relic of Gautama, such as a tooth or a hair. These pagodas are considered much more sacred than those that were built for merit only. The Shwe Dagon pagoda, most famous of all Buddhist shrines, is said to have been built over relics of four Buddhas, including eight hairs of Guatama. The Shwe Hmaw Daw pagoda at Pegu, erected by the Takings, claims a tooth of Gautama. The Shwe San Daw pagoda at Toun- goo has a different history. A Burman prince, Tabin Shwe' Htee, when born had one long red hair standing out from the top of his head. This was a sure indication of an embryonic Buddha. In his honour the great pagoda was erected, and called the " Golden Hair Pagoda." The Maha Myat Moonee pagoda at Mandalay, commonly known as the " Arracan Pagoda " is second only to the Shwe Dagon, in the esteem of Upper Bur- mans. In A. D., 146, the King of Arracan cast a great brass image of Gautama, which became fa- mous for its supposed miraculous powers. In 132 Among the Burmans A. D., 1784, the king of Burma, having conquered other parts of the country, and secured about everything he wanted, turned longing eyes to- wards Arracan and the far-famed image. This great image, twelve feet high, though cast in a sitting posture, — was brought over the mountains and deposited at the Arracan pagoda in a large building specially prepared for it, north of Ama- rapura. Not a smile disturbs the settled calm on its face as the visitor reads the inscription set- ting forth that the image was drawn here by the " charm of the king's piety." But from other sources we learn that his piety found expression in a war of conquest, of which this image was one of the coveted fruits. Its importation over the mountains was a wonderful feat. Little wonder that Burmans think it was accomplished by supernatural help. A few miles north of Mandalay is the great Mingon pagoda, begun in 1790, and never finished. It is four hundred feet square at the base, and was to have been carried up to a height of five hundred feet, but work was sus- pended when it had reached about one third of its intended height, the country already having be- come seriously impoverished. In 1839 an earthquake split it from top to bottom. No one mourned the seeming disaster, for no king could gain the " royal merit " by completing the work of another. As it is, this Buddhism As It Is 133 Mingon pagoda is said to be the largest pile of brick and mortar in the world. The largest bell in Burma, weighing between eighty and ninety tons, and second in size to the great bell at Moscow, cast to match the immense pagoda, is still to be seen near the ruins. This bell is eighteen feet high, seventeen in diameter, and a foot and a half in thickness. It now rests on the ground, having long ago proved too heavy for its supports. Pagodas are not temples. There is no open interior for a worship place. The worshipping is done in the open space around the pagoda, or in the idol-houses, the real temples. The first pagoda was probably built at the close of the fourth century or even later ; though Buddhists refer it to a much earlier date. The sacred books of Buddhism were brought to Burma about 397 a. d., according to the best authorities. Before the introduction of Buddhism the Burmans and Talaings, like all other races around them, were spirit-worshippers. They knew no gods but nats, spirits with supernatural powers. The reigning king became a convert to the new religion, built a pagoda, and issued a royal de- cree that all his subjects should worship it, death being the penalty of refusal. The king's edict failing to accomplish its purpose, he cunningly commanded that a nat-sin or spirit-house be 134 Among the Burmans built near the pagoda. The transition from the worship of invisible nats to the worship of the more tangible pagoda was natural and inevita- ble. " It was by a strange irony of fate," says Sir Monier Williams, " that the man who denied any God or any being higher than himself, and told his followers to look to themselves for salvation, should have been not only deified and wor- shipped, but represented by more images than any other being ever idolized in any part of the world." Dharmapala, who represented Buddhism at the Parliament of Religions, said : " A system in which our whole being, past, and present, and to come, depends on ourselves, theoretically, leaves little room for the interference or even existence of a personal God." It really leaves no room at all, and its founder plainly said so. Buddhism is a worship of ancestors, of which Gautama holds a monopoly. As we have seen, at the advent of Buddhism the worship of evil spirits, by propitiatory sacri- fice, prevailed throughout Burma, among all races. It is not to be supposed that the adop- tion of Buddhism dispelled these superstitions. Spirit-worship is still the religion, if it can be called a religion, — of the non-Christian Karens, Chins, Kachins, and other non-Buddhist races. When Buddhism was adopted by the Takings, Buddhism As It Is 135 Burmans, and Shans, bloody sacrifice involving the taking of animal-life, had to be aban- doned. But to this day propitiatory offerings of rice, fruit, or flowers, are made to the spirits as before. " Animism supplies the solid con- stituents," says a recent writer, " that hold the faith together. Buddhism the superficial polish. The Burman has added to his Animism just so much of Buddhism as suits him, and with infan- tile inconsequence draws solace from each in turn." Spirit-worship is his every-day religion. Buddhism for special occasions. Two illustra- tions will suffice to show how strong a hold superstition still has upon the people. A harm- less lunatic had wandered through the streets for years. No one seemed to know the cause, but his reason, what little he ever possessed, had been dethroned, leaving him to wander about homeless and friendless. For his living he had to compete with the pariah dogs in the common effort to exist on what the people chanced to cast into the street after finishing their meals. One of the priests, thinking to gain notoriety as well as more substantial favours, declared that this man was a case of demoniacal possession. This was nothing new, for it is the common belief that nats are responsible for disordered minds, sick- ness, and other calamities. But the priest further suggested that the nat that had taken up his abode in this man be exorcised by drowning 136 Among the Burmans him out. A company of Burmans assembled, secured the demoniac, and headed by the priest and tom-toms, proceeded to the river. The poor demoniac, filthy, naked and with matted hair, — a picture of abject helplessness, — was led by a rope to, — he knew not what. Several of the men took the poor creature in a boat to the middle of the river, and threw him overboard. When he tried to regain the boat they thrust him off with their bamboo poles. When he be- came exhausted and water-logged they would res- cue him, only to throw him in again after a brief breathing spell. This was repeated for several days in the presence of the would-be wonder- worker, to the deafening sound of the tom-toms. It is needless to add that he continued to roam the streets, in the same condition as before. At one time when out on a tour among jungle- villages a native Christian called my attention to a large banyan-tree by the roadside. Up on one of the higher branches was a large gnarl, which, by a long stretch of the imagination slightly re- sembled a human face. The tree was standing there before the oldest inhabitant was born. The gnarl was a peculiar growth of many years. One day a passer-by noticed a fancied resemblance to a human face, and spread the story that the tree was haunted, — that it was the abode of a 7iat. Of course the superstitious and gullible people beliexed it. A zayat was quickly Buddhism As It Is 137 built under the tree ; many brought offerings of rice, fruit, and flowers, and all who passed by that tree bowed down to worship that big knot on the limb. The dread of evil spirits is the bane of existence. There is constant fear lest some real or fancied lack of respect paid to the nats will bring some kind of disaster. Nagas are the most feared of all. There are several different kinds of nagas. Some live under water, others on land. They are dragon- like reptiles, " fearsome " and terribly dreaded by old and young. When a man is drowning it is because a naga is drawing him down. Does a man sink and not reappear, a naga has got him sure. On-lookers fear to go to the rescue. But there is one great naga, most dreaded of all, so long that it encircles the earth, which to the native mind, is as flat as a pancake. This mon- ster is constantly moving forward, so that the position of its head is ever changing. But fortunately the astrologers have discovered that its progress in its orbit is regular, and the loca- tion of its head may be known, according to season of the year, a full year being required for the circuit. Every Burman knows in what direction is the awful naga's head at a given season. No love nor money will tempt them to travel through the jungle in that direction, in unfamiliar territor)\ Naga-worship once prevailed in northern 138 Among the Burmans India. Whether imported into Burma, or also existing in Burma before the introduction of Indian influences in the north, is not known. But up to the eleventh century naga-worship was the most conspicuous feature in the observances of both spirit-worshippers and nominal Bud- dhists. Even now it is not uncommon to hear a Burman, suffering from some calamity or disease, lamenting that he has in some way brought dis- aster to himself by unwillingly offending the great naga. Once it was my good fortune to profit by their superstitious notions. Having rented a native house as temporary quarters, I learned soon after moving in, that it had the reputation of being haunted. Spirits of certain " dacoits " who came to a sudden death in a jail that formerly stood near by, were supposed to fre- quent the place. From that time on I could sleep in perfect security against all thought of prowling thieves. No fear that any native would come near that house after dark. Bud- dhism a " Beautiful Religion " ? That it has many noble precepts no one will deny. The same is true of every system of philosophy ever formulated. But at its best it furnishes no in- centive to righteous living, beyond one's own self-interest. It offers no help or hope whatever, beyond one's own unaided efforts. If man can- not save himself he must stay where he is, or be sinking lower, ever lower. Buddhism As It Is 139 Buddhism, as seen in the hfe of the people, is rottoi to the core. We have seen how its adherents craftily seek to evade the precepts and command- ments of their " law," so far as possible ; and then to balance their evil doings by works of merit. The priests prey upon the supersti- tions of their people, and grow fat. If offerings to the monastery do not come in so freely as desired the wily priest conveniently has a re- markable dream, in which a nat reveals to him that terrible calamities will befall the people if they do not increase their zeal. This invariably has the desired effect. There is a general hustling throughout the jurisdiction of the monastery ; and soon the greedy priests are fairly swamped with presents of plantains, rice, cocoanuts, etc. At Kyankse there is a very steep hill, with several pagodas at the top. A missionary re- lates that he there " met an aged man who, to gain merit, climbs to the summit every day carrying two pots of water (about seventy pounds) for the use of the people who may come to worship there. He had a writing from the Buddhist priest, assuring him that a Buddha was about to appear, and if he continued in this meritorious work for seven years he would see the Buddha, and be rewarded." The priest, in order to secure a regular supply of water, had deliberately duped this simple old 140 Among the Burmans man. And yet, as a work of merit, his daily task had a certain value, according to Buddhist teaching. The utter povverlessness of Buddhism to meet the needs of the human heart forced itself upon me when first I witnessed one of their funerals. A rich Burman jeweller, living near our chapel, died of old age. One of his sons occupied a high official position. Of course the funeral must be a grand affair. We reached the place just as the procession was forming. First, there were four men bearing a bamboo frame on which was an artificial tree, four feet high, its branches wound Avith bright coloured paper. From the ends of the branches silver coins wrapped in paper, were suspended. This money was to buy offerings for the pagodas. Fifty-six men in squads of four, carried bamboo frames on which were piled gifts for the priests, consisting of mats, rugs, chinaware, lacquered-ware, lamps, etc. There were fourteen of these frames, being one each for fourteen priests. Four coolies, each carrying on his shoulder a bamboo pole from which were suspended jackets and skirts to be given to the poor. A double line of men with slender strips of bamboo covered with showy paper, held upright like so many spears. Then came the procession proper, headed by one of the rich relations carrying a lacquer vessel filled with copper coin. Four coolies carrying two Buddhism As It Is 141 Burmese drums, suspended from bamboo poles. Two little boys fantastically dressed, danced be- fore the drums, turning around in a solemn, but graceful manner, and at each turn striking the drums with their fists. Then the mourners and friends, two daughters being dressed in white, with handkerchiefs tied round their heads as hair-bands. The coffin, covered with gold leaf, tinsel, and mirror glass, was elevated on a framework, about ten feet above the four-wheeled cart on which the frame- work rested. Above the coffin were several roof- like projections, one above another forming a pyramid, surmounted by a spire twenty feet high. Framework and spire were covered with showy paper and tinsel in artistic designs, and adorned with flags. The cart was drawn and pushed along by as many men as could get around it, long streamers of white cloth or ropes extending for- ward to the friends in front. Next to the bier was an oxcart with the Burman band, or tom-toms. One man was blowing on an instrument resem- bling a large-mouthed flageolet, from which issued a tuneless succession of weird sounds, — music to their ears, no doubt, — but most melan- choly to ours. Another was sitting inside of a low circular frame with small drums arranged in a semicircle, each producing a different sound. Behind the cart was a man with the cymbals, which he manipulated with marvellous skill. 142 Among the Burmans though the vibratory sounds and clangour were excruciating in the extreme to sensitive nerves. On another cart, under a canopy of red and white cloth was another coffin more elaborately deco- rated, but empty, merely for pomp and show, or to fool the evil spirits. If in the extra coffin the consequences of a man's evil deeds, together with desire, which constitutes the germ of the next existence, could also be buried, it would be the ne phis ultra of hope to the Buddhist. Then followed several " gharries " with well- to-do acquaintances of the family. As the pro- cession moved slowly along the man with the pot of copper coin now and then threw a handful forward into the crowd of poor children, and oh what a scramble ! The priests had already gath- ered at the " zayat " in the cemetery to receive the expected offerings. Had they been present at the bedside to minister some hope to the dying man who was about to pass out into the awful dark ? Not at all, for the priest is sup- posed to be passing through the process of crush- ing out all natural feeling. He must not show that he is influenced in the least by death-bed scenes. Did they minister consolation to the sorrowing ones ? Not at all, for the priest is not supposed to feel the least sympathy with sorrow and distress. To " Rejoice with them that re- joice, and weep with them that weep " is not in all his thoughts. He came not to minister, but Buddhism As It Is 143 to be ministered unto, — a complete reversal of the Christian principle. So at the funeral he offers no consolation, but expects to be himself consoled, very substantially. At the cemetery he sits in the zayat on his elevated platform, chewing and spitting kim — the picture of indo- lence and indifference. After the burial the afflicted ones, sorrowing without hope, with hearts bleeding as even heathen hearts can bleed, come and prostrate themselves before the priests, worshipping them in their very despair. But the priests seem neither to see nor to hear. Their minds from which " love of the world " has been well-nigh extinguished (!) are intent upon the rich presents with which their monastery is being filled. Doubtless there are priests, especially the aged, who are sincerely striving to keep the " law " in spirit as well as in letter. But the very spirit of the law is selfishness. The Buddhist sacred books were a gradual but abnormal growth. They contain comparatively little of the actual teachings of Gautama, but a vast deal that Gautama would not have sanctioned. Marvellous stories have grown up around the memory of Gautama, whom the people of his time regarded as a " religious hero, rather than a god." The most absurdly extravagant statements as to time, dimensions, space, and numbers, are found in these stories. Imagination has run riot in 144 Among the Burmans fabricating accounts of impossible miracles per- formed by Gautama. Modern geography, if seriously taken into ac- count by Buddhists, would stampede the whole Buddhist system. And yet these millions, given over to " believe a lie," accept it all without a question. The Buddhist scriptures are divided into three main divisions. The first is addressed to the priests, and con- tains rules governing their life, duties and habits. The second is addressed to the laity ; the third to the dezvas and Brahmas in the worlds of nats. It is claimed that the first council to settle the sacred canon was held in the year 543 b. c, in India ; that the law was rehearsed from memory, but not committed to writing ; that the second council was held in 443 b. c, when the law was again rehearsed, but not committed to writing ; that the third and last council, held in 241 b. c, and continuing nine months, settled many ques- tions in dispute ; and furnished the stimulus of a great Buddhist missionary enterprise. Authori- ties differ as to the dates of these councils. Dr. Judson held that the Buddhist scriptures in their present form were not completed until four hun- dred and fifty-eight years after Gautama's death. Were it possible for any human being to keep the law outlined in the sacred books of Bud- dhism, and thereby attain to its goal, Neikdati, it Buddhism As It Is 145 might be said : "The gift of Gautama is eternal death." How different from the central truth in the Christian rehgion — " The gift of God is eternal life." To make this known to the nations that sit in darkness, rests as a privilege and responsibility upon the Christian church. VI BURMA'S OUTCASTS ADMIRERS of Buddhism assert its superiority over Hinduism in that Bud- dhism has no caste system. In all ages and in all lands there has been, in real life, a sharp social distinction between the rich and the poor. This is inevitable, so long as unsanctified human nature holds sway. Burma furnishes no exception to the rule. But while Buddhist Burma has no caste system, involving con- tamination to one caste by contact with another ; or social degradation by departing from caste- rules, — Burma has her outcasts. There are five classes of outcasts, namely : — former pagoda-slaves and their descendants ; the grave-diggers ; the lepers ; the beggars ; and the deformed or maimed. Apostates from the Ancestral religion might be added as a sixth class. Slavery existed in Burma before the intro- duction of Buddhism. When the pagoda spires of the new religion began to multiply through- out the land somebod}' must be found to take care of the pagoda-grounds. Existing slaves 146 Burma's Outcasts 147 were not available for that purpose, for they had been apportioned to the service of the king, and others in high hfe. Prisoners taken in war; hfe- convicts ; and others who had incurred the dis- pleasure of the king were drawn upon to meet the fresh and ever-increasing demand. Princely captives and their followers are said to have been condemned to lifelong drudgery as pagoda slaves, with all of their descendants forever, while the world should last. As Pagan was the first great centre of Buddhism in Upper Burma, there it was that this form of slavery originated. Buddhism of the southern type was taken to Pagan in the eleventh century. The pagodas of Thatone were duplicated. One after another was built, until an area eight miles long by two miles wide along the river was literally covered with pagodas, far surpassing any city in the world in the extent of its religious structures. Pagan ceased to be a capital in the fourteenth century, and its wonderful pagodas and temples were left to go to ruin. But the king's decree was perpetuated in all other important centres, until the British Indian Government annexed the country, and put an end to compulsory slavery. Besides the descendants of the original pagoda- slaves, others were added by successive kmgs, whether as punishment for crime, or by arbitrary selection of obnoxious villages or families. Once a slave always a slave. Posterity was doomed 148 Among the Burmans before it was born. Not only was there no possible release from this inexorable law, but the common people came to regard the pagoda- slaves as a class under a curse. Terrible sins of a former existence must have brought this great calamity upon them. Their touch was con- taminating. Shunned and spurned at every point they became a community of outcasts, living by themselves, and existing on such offer- ings to the idols as could be rescued from the dogs and crows. Under British rule this form of slavery has nominally ceased to exist. But no law of a civilized government could re- store the pagoda-slave or his descendants to equal social standing with their neighbours. They are outcasts still, and outcasts they will remain, until Buddhism is no more. Climb the long covered stairway leading to the Shwe Dagon pagoda, or other of the more sacred shrines, you will find your path lined with sellers of offerings, paper " prayers," candles, and other things used at pagoda-worship. These sellers, with rare exceptions, are de- scendants of former pagoda-slaves, free in the eye of the law, but in slavery still to the unchangeable customs of Burman Buddhists. Other Burmans will not employ them, even to perform the tasks of the common Indian coolie. Do they go to some distant place where they are not known, and there attain wealth and social Burma's Outcasts 149 position, the first intimation that they are of the old pagoda-slave stock mercilessly consigns them again to their former condition as shunned outcasts. Companions in social degradation are the " Thu-bah-yah-zahs " or grave-diggers. Every Burman burial ground has its little community of thu-bah-yah-zahs, living apart from their fellow-men. Each community has it head-man, who makes the bargain when a grave is to be dug. There is usually a fixed price for this work. But when a grave is to be dug for one who has met a violent death the price is gauged by the age of the individual. Violent deaths are wind- falls to the grave-diggers. The grave is filled in the presence of the friends, who consider it a mark of respect to tarry until the work is done. But it is well- known that the grave-diggers do not hesitate to exhume a body the following night if the cloth- ing in which it was buried, or other objects placed in the coffin makes it worth the trouble. The coin in the mouth of the corpse, for the ferry-fare over the mystic river, is abstracted with callous indifference to the future state of the deceased. As in the case of pagoda-slaves, the grave- diggers were devoted to this degrading service by a decree of the king. Some say that de- 150 Among the Burmans scendants of pagoda-slaves have swelled their numbers. Beggars and lepers are permitted to hve in their villages. Misery loves company. Birds of a feather flock together. A rich thu- bah-yah-zah in Mandalay had an attractive daughter. Anxious to emancipate her from the doom of her class he offered three thousand rupees (;^ 1,000) to any respectable man who would marry her, and take her away where she would not be known. Ten times the amount of his generous offer would have been no tempta- tion. There is also a distinct beggar-class, of practically the same origin as the pagoda-slave and grave-diggers, — condemned by the king to a life of beggary. Forbidden to engage in any self-supporting work, they could be drawn upon at any time to fill a lack in either of the other classes. This was sometimes for suspected dis- loyalty. Few had need to become lifelong beggars because of abject poverty, for a respect- able Burman, though poor, is able to exist in this fruitful land without leaving his own village. Neither the aged nor the orphaned are driven out to beg or starve. These unfortunates did not become beggars because they were outcasts, but became outcasts because they were made beggars, not of choice, but by royal decree. True to his creed, the Burman then heaped upon the victim all the blame for his calamity. He is only reaping in this life what he sowed in Burma's Outcasts 151 some former existence. Therefore, he and his descendants forever are to be despised, and com- pelled to remain beggars, whatever their actual condition. Some of this beggar class are known to have become wealthy, but wealth secures to them no social standing. Outcasts they are, and outcasts they must remain. It has become a deeply-rooted suspicion among these people themselves that unless they go out and beg at least once a year, some disaster will befall them. The children of none of these outcast classes are permitted to enter the mo- nastic or other schools. The admission of one child of outcast parent- age, however bright and respectable he may be, would stampede any school. This superstitious contempt of outcasts is so deep-rooted and uni- versal that managers of non-Buddhist schools do not find it wise to ignore it. Strange to say, the deformed and the maimed are held in abhorrence, and blamed for their mis- fortune. The disciples asked — " Who sinned, this man or his parents, that he should be born blind ? " One day while my train was waiting at a station, a poor woman, armless from her birth, came by the open window of my compart- ment, and stopped for alms. When she had passed out of hearing, I said to a heathen Bur- man standing by, " How pitiful ! " Without any show of compassion he unknowingly repeated 152 Among the Burmans the old-time question — " Because of whose sin was she born in that condition ? " That she was under a curse he had no doubt. No pity is wasted on a person who is born blind, deformed, or heir to loathsome disease. He is only getting what he deserves, in this life, and nothing can he hope for but ages in one of the lowest hells here- after. With such a belief, is it any wonder that Bud- dhists never found asylums or hospitals, or at- tempt any organized system of relief for the unfortunate. It is of no use to fight against Fate, — let Fate claim her own. It is said that census enumerators in some sections did not consider old men and women worth counting, because they were past work ; priests and nuns, because they had renounced the world ; lunatics and cripples, because they were below the level of human beings. So great is the dread of becoming a cripple that a Burman would sooner die than have a limb amputated. Better to die respectably than be a living disgrace to himself and his family. This feeling extends even to post-mortem exam- inations, as dooming one to some lower condition in the next existence. Leprosy, in whatever age or country, seems the most pitiable of all calamities. '• And the leper in whom the plague is, his clothing shall be rent, and the hair of his head shall go loose, and Burma's Outcasts 1 53 he shall cover his upper lip, and shall cry, Un- clean, unclean. All the days wherein the plague is in him he shall be unclean : he is unclean : he shall dwell alone ; without the camp shall his dwelling be" (Lev. 13 : 45, 46). Such was the brand put upon the leper and his awful affliction, under the Mosaic law. The brand never has been removed, nor the awfulness of the disease abated. In Europe this scourge, introduced by warlike campaigns, and reintro- duced by subsequent crusades, through isolation, segregation of sexes, and improved sanitary methods, has been nearly exterminated. In America its spread is prevented by the same means. In barbarian or semi-civilized countries no at- tempt is made to control the disease. Such was the case in Burma, under Burman rule, and still is the case throughout the land, outside of a few municipalities under English control. Even in the larger towns the rule that lepers shall go to the asylums, or dwell " without the camp " is not rigidly enforced. The leper is an outcast, so treated by his own race even more than by Euro- peans, but this does not prevent him from wan- dering at will through the crowded streets and bazars. Rags that have covered his repulsive sores may be cast away where men trafific and children play. They are permitted to marry among themselves, thereby perpetuating and 154 Among the Burmans multiplying the terrible disease. The latest census gives a total of 4,190 lepers in Burma alone. Of this number 2,940 are males, 1,250 females. This does not include the large number of untainted children of leprous parents, doomed to become lepers later in life. On the streets one may observe leprosy in all stages. One shows no other sign than swollen feet, and may not even know that he has become a leper. Another shows unmistakable signs of the disease by white, red, or violet patches on his skin. Another is in the last stage of the disease. Where once were feet and hands are only stumps. Some have what is left of feet and hands band- aged with foul rags. Others, whether from lack of wherewith to bandage, or in order to excite sympathy and almsgiving, expose their repul- sive sores. Passing Buddhists may now and then toss a copper into the tin-cup, to get merit for themselves, but of compassion they have little or none. The leper's own fate or ill-luck, the outcome of evil committed in past existences, has overtaken him. There is no help for it. Why trouble about it ? " Whatsoever a man .soweth, that shall he also reap," is a tenet of Buddhism, as well as of Christianity, but with no place for repentance or forgiveness. Fortunately leprosy is not infectious. There is not the slightest danger from near approach. It is gen- crall}' believed that it is not even contagious, like Burma's Outcasts 155 smallpox or scarlet fever. No doubt there is danger of contracting the disease by inoculation. Some claim that the use of imperfectly cured, or putrid fish as an article of diet, is the cause of leprosy. This seems reasonable, but there is ample evidence that it is not the only cause. Both cause and cure still furnish fields for inves- tigation by medical science. Of the 4,190 lepers in Burma only about 560 are in Leper Homes. This work is conducted by the Wesleyan and Roman Catholic missions in Mandalay, the Ran- goon municipality, and the Baptist mission in Maulmein, Never yet have the Buddhists of Burma lifted a finger to alleviate the sufferings of their out- casts. Whatever desultory and trifling almsgiv- ing as has been indulged in has been prompted not by compassion but by selfishness, to add to the giver's own store of merit. This is Buddhism, in both theory and practice. Buddhism has been extolled as a religion of love and peace. Its love is self-love ; its peace self-conceit, and indifference to the sufferings of others. But Christian mis- sionaries are teaching a striking object lesson. While proclaiming the love of God in Christ, they are exemplifying their teaching by putting forth a mighty effort to relieve these unfortunates who have been cast off by their own people. English officials give this work tlicir S)'mpathy and assistance. The number to share the bene- 1 ^6 Among the Burmans fits of the asylums will steadily increase. Hun- dreds of lepers, homeless, friendless, and hopeless, waiting and longing for the end, wander about in all the towns and villages of the land. This wandering habit is the chief obstacle to work among them. So long as subsistence can be gained by begging, many prefer change of scene to the more certain comforts of the Leper Home. But the time is not far distant when, in the larger towns at least, they will not be allowed to roam at will. Work for the lepers appeals to the hearts of all races, in all Christian lands. Until effective means are devised to check the propagation of this terrible disease, the need will be ever-increas- ing. VII A NATION IN TRANSITION IN nearly all non-Christian lands the first im- pressions of western civilization have come from the aggressions of commerce. The minister of a foreign government has pre- ceded the missionary of the Cross. The flag of a foreign nation has gone in ad- vance of the banner of Christianity. Both political and commercial relations may have been forced upon the people of the weaker nation. All this may have been in the best in- terests of the world at large ; probably in the best interests of the people themselves, however slow they have been to realize it. Were Christian nations always worthily repre- sented commercial, diplomatic, and evangelistic efforts might cooperate for the uplifting of back- ward races. In the initial attempts to bring about the remolding of a nation, the restraining influence upon the natives, as exercised by the missionaries, is of inestimable importance. Mis- sionaries in turn, need protection from fanatical and ignorant natives, so easily influenced by irre- sponsible characters, to desperate deeds. New colonies invariably become a dumping 157 158 Among the Burmans ground for adventurers. Government officials, " transferred for cause," drift farther and farther towards the frontier. Because of a scarcity of trained men certain positions have been filled by persons morally unfit to represent a civilized people. So it transpires that civil law sometimes becomes civil lawlessness, which men in higher positions are powerless wholly to restrain. But sweeping charges that officials of whatever nation, in outlying colonies, are " profligate and tyran- nical" do gross injustice to many noble men who are doing their utmost for the advancement of morality and justice. Burma has suffered as other colonies have suffered. But there is steady progress for the better. The various de- partments of government are becoming more thoroughly organized ; competent and trust- worthy men are in the ascendant. But through- out the period since the annexation of Burma by the British Indian government — impressions far from complimentary to a Christian nation have become indelibly fixed in the native mind. Vice is always more conspicuous than virtue. Unscrupulous men have brought reproach upon a Christian nation ; and created strong prejudice against Christianity itself, that many years of good government and evangelistic effort com- bined cannot efface. The innocent must suffer suspicion with the guilty. It is also true that natives are naturally suspicious of all foreigners, A Nation in Transition 159 and apt to regard even necessary measures as oppressive. The old question " Is it lawful to give tribute to Csesar ? " crops out wherever tribute is exacted. Every son of Adam, the world over, holds the tax collector in contempt, and will evade payment if possible. " Publicans and sinners " are inseparably wedded, in the popular mind. This deeply-grounded prejudice, whether with or without cause, constitutes a serious hindrance to the progress of evangelistic work. Often the missionary must spend a whole day in a jungle village striving to win the confidence of the people, who are slow to discriminate be- tween the missionary and the official. Suspicion as to his character and errand is a greater hin- drance than their prejudice against Christianity as such. At the same time there is reason for believing that could the Burmans throw off the British yoke, and reestablish a kingdom of their own, missionaries would not be permitted to propagate Christianity at all. In February, 1826, Adoni- ram Judson and Dr. Price, having been released from their long imprisonment at Ava and Aung- binle, were finally permitted to go down to the British camp, Mrs. Judson accompanying them. The release of these American missionaries, and the recovery of their property, of which the Burman officials had heartlessly robbed them, i6o Among the Burmans were due entirely to special efforts in their behalf on the part of the general commanding the British troops. Mrs. Judson thus recounted their experiences : " 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 Burmans. And with what sensation of delight, on the next morning, did I behold the masts of the steamboat, the sure presage of being within the bounds of civilized life. As soon as our boat reached the shore, Brigadier A and another officer came on board, con- gratulated us on our arrival, and invited us on board the steamboat where I passed the remain- der of the day; while Mr. Judson went on to meet the general, who, with a detachment of the army, had encamped at Yandaboo, a few miles further down the river. Mr. Judson returned in the evening with an invitation from Sir Archi- bald to come immediately to his quarters, where I was the next morning introduced, and received with the greatest kindness by the general, who had a tent pitched for us near his own, took us to his own table, and treated us with the kind- ness of a father, rather than as strangers of another country. We feel that our obligations to General Campbell can never be cancelled. Our final release from Ava, and our recovering all the property that had there been taken, was owing entirely to his efforts. A Nation in Transition l6l " His subsequent hospitality, and kind atten- tion to the accommodation for our passage to Rangoon, have left an impression on our minds, which can never be effaced. We daily received the congratulations of the British officers, whose con- duct towards us formed a striking contrast to that of the Burmese. I presume to say that no persons on earth were ever happier than we were during the fortnight we passed at the English camp. For several days this single idea wholly occupied my mind, — that we were out of the power of the Burmese government, and once more under the protection of the English " (Memoir of Rev. Dr. Judson, by Wayland). Such testimony as this is enough to arouse a sense of everlasting gratitude in the heart of every missionary whose privilege it is to conduct mission work under the protection of the British flag. Happily there has never been another oc- casion in the history of Burma missions to ex- tend such kindnesses as Mr. and Mrs. Judson enjoyed at the hands of these English officers. But missionaries of all societies represented in Burma have always been able to number among their best friends noble men in some department of government service, civil or military. Transitions are more readily effected in gov- ernment than in religion. The " Powers that be," though recently come into their possessions, speak authoritatively. " Might makes right," i62 Among the Burmans and compels changes. A foreign rehgion speaks persuasively, having no authority, and desiring none, to compel its acceptance. When a foreign religion enters ground already preempted by twenty-five centuries of such a strongly organ- ized religion as Buddhism, transitions may also be reckoned by centuries. The world may wit- ness the evangelization of Burma " in this genera- tion," but it cannot recall the three generations of Burmans that have gone out in the dark since Judson began his work in this land. " Their idols are silver and gold, the work of men's hands." — " They that make them are like unto them : so every one that trusteth in them." The image of Gautama Buddha bears on its face an expression, or rather lack of expression in- tended to represent that, to him, change was for- ever past. The idol as truly represents Buddhism as it does the founder of Buddhism. There is no word in the Burman language of wider applica- tion than the word for " custom." On that word the Buddhist falls back for justification of every act, as sufficient reason for non-action, as a clincher to every argument. He attaches greater weight to ancestral custom than to the teachings of his " law " or to the dictates of his own judgment. When defeated at every point, in religious con- troversy he has been known to say, " If what you say is true, then my ancestors have gone to hell. I want to go wherever they have gone. A Nation in Transition 163 If they have gone to hell, I want to go there too." Aged Buddhists have said : " Our children may- become Christians, but we are too old to change. We will die in Buddhism, as we have lived." They are " like unto " their idols in that they seem to have no power to change. Having " changed the glory of the incorruptible God for the likeness of corruptible man " ; " Exchanged the truth of God for a lie, and worshipped and served the creature (Gautama) rather than the creator," and " Refused to have God in their knowledge," they seem to have been given up to a " reprobate mind." They now declare that there is no God. If there is no God there can be no sin against God. Sins are against j-^^ only, in that they involve penalty. But penalty may be counter-balanced by meritorious works. There- fore all responsibility to God or man is repudi- ated. Each man must be his own saviour. His meritorious works are solely for his own advan- tage. Self-centred, and self-sufificient, — the Christian doctrines of an Eternal God, atonement, pardon, regeneration and heaven are rejected as idle tales concerning things which they consider neither necessary nor desirable. The Apostles, or missionaries (sent-forth-ones) of the early church found that the Gentiles received the gos- pel much more readily than the Jews. The lat- ter were steeped in bigotry, and imagined them- 164 Among the Burmans selves a superior and specially favoured people. They were priest-ridden, and led astray by the " traditions of the elders." Any suggestion of change was deeply resented, especially by the religious teachers. History repeats itself in Burma. Non-Buddhist tribes receive the gospel far more readily than the Buddhist. Buddhists manifest the same Jewish spirit of haughty pride and arrogant bigotry. They are priest-ridden, and bound down by teachings and customs never dreamed of by the founder of their religious sys- tem. Pharisees decreed that if any man should confess Jesus to be the Christ, he should be put out of the synagogue. Where there Avere no Pharisees to agitate against the Christian mis- sionaries the common people heard them gladly. While the Karens, as a nation, have already passed the transitional stage, the Burmans are still held back by their pharisaical priests, who never lack willing instruments for the execution of their malice against converts to Christianity. But in communities where there are no priests to hold the people in awe, native evangelists have little difficulty in securing a good hearing. This indicates the real spirit of the people when un- trammelled by intimidating influences. Human nature is much the same the world over. En- vironment and inherited custom make men to differ. Results already achieved (to be discussed in another chapter) show that Burma is in a state A Nation in Transition 165 of transition religiously as well as politically, though less conspicuously. The sure promise of God that Christ shall have the nations for His inheritance ; the utter- most parts of the earth for His possessions, has here substantial beginnings of fulfillment. Uhl- horn said of the Roman Empire in transition : " The most mighty of forces cannot change in a day the customs and institutions of an Empire more than a thousand years old." In Burma these forces are arrayed against customs and in- stitutions that have developed during a period of twenty-five hundred years. Change of govern- ment effects outward changes in the life of a peo- ple; but more than mere change of government is required to work changes for the better in the soul of a people. Aping European customs may give an air of increased respectability, but the aping of European vices, always first in order, makes the man " Tenfold more a child of hell " than before. Much is expected from the govern- ment system of education. Education will fur- nish a supply of petty officials ; raise the people to some extent, from their gross ignorance ; and possibly do something towards undermining Bud- dhism, — though to undermine Buddhism is far from being the purpose or desire of the British Indian government. But something more than education is required to prepare a nation to be an inheritance of the King of Kings. The gospel, i66 Among the Burmans and only the gospel is the power of God unto the salvation of any nation. In industry, skill, statesmanship, and all the qualities that go to make up a strong people, the Burmans are sadly lacking. To come to the front rank of progress, as the Japanese have done, is not in them, and never will be. But as a de- pendent nation, restrained by their conquerors from the almost continual warfare which marks their history ; and transformed by the leavening influences of Christianity, they may yet take the front rank among Asiatic races as a Christian people. VIII "BY ALL MEANS— SAVE SOME" IN face of the fact that whole nations lie in the darkness of heathenism ; bound down by ancestral customs ; priest-ridden ; wedded to their idols ; — what seeming folly for a handful of missionaries to attempt the world's evangeliza- tion. How futile the task of breaking down the strongholds of heathen religions that have stood for centuries. So they sneered at Carey the cobbler. So they tried to discourage Judson. A ship's captain once asked an out-going mis- sionary to China : •' Do you think you can make any impression on the four hundred millions of China ? " " No," said the missionary. " But God can." A coloured preacher discoursing on faith, and warming to his subject said, " If God tole me to jump froo dat wall, Yd Jump. De jumpin'/wt? belongs to God. De jumpin' at it belongs to me." God certainly has commanded His people to ♦' jump " through the wall of heathenism. The command is clear, emphatic, and large with divine intensity, and promise of power and triumph. 167 l68 Among the Burmans Nothing was said as to methods to be em- ployed in making disciples. There are many ways of proclaiming the gospel. It may fairly be inferred that any or all effective methods may be employed ; and that methods may vary ac- cording to varying circumstances, in order " by all means to save some." There is danger of too narrow an interpreta- tion of instructions. As an illustration, take the case of Paul, who " determined to know noth- ing " among the Corinthian Christians " save Jesus Christ and Him crucified." But in elabo- rating his theme he found occasion to discuss social purity, matrimony, divorce, celibacy, ap- parel for the sexes, the place of woman in public gatherings, as well as church discipline and collections. Whatever instruction was needed for the moral and spiritual development of the individual had a direct bearing upon his central theme. Such instruction could not be omitted without dwarfing the benefits of Christ's sacrifice. In God's plan for the evangelization of the world " The foolishness of the preaching " is to " save them that believe " ; " Christ cruci- fied" furnishing both the theme and the power. All other plans have failed. But this theme may be proclaimed in many ways ; — by the evangelist, as he goes from village to village ; by the pastor from the pulpit ; by the teacher in the daily Bible-study of the school ; by the medical mis- "By All Means — Save Some" 169 sionary, whose ministrations of mercy are ser- mons in themselves ; by the holy life of mission- ary and disciple ; even by the Christian chapel, standing in a heathen community as a silent yet significant witness for Christ. All of these forces, and others are being used of God in the redemption of Burma. " Direct evangelization," or the proclamation of the gospel-message from village to village, throughout the large district to which a mis- sionary has been assigned, is the predominating method. Our first experience in this line came when we had been but a few months in Burma. A mes- senger from a village twenty-three miles away came to inform us that two young men wanted to be baptized. Having already made plans to visit that village we prepared at once to respond to the summons. When a Burman wishes to be baptized in the presence of the heathen people of his own village, it is taken as evidence that the Holy Spirit is working in his heart. Such opportunities must not be neglected. First we must summon our forces. U Po Hlaing must go, because this is the village in which he used to live, and these converts are fruits of his labours. Ko Tlialeh must go, be- cause he has had much experience in examining candidates, and his judgment can be trusted. Maung Ka must go, because he is young, full of lyo Among the Burnians fire, and will not cease to preach the gospel, whatever the circumstances. But it is not easy to secure an audience in the heathen village, un- less there is some special attraction. " Music hath charms " to draw the people from their homes, and hold them until the preachers have done their work. " Mama " is going, with the portable organ, and some of the Christian girls to sing, insuring success though other methods fail. After going seventeen miles by rail we still had six miles to make by ox-cart. The delight of an ox-cart ride over rough jungle roads beggars description. The driver sits on the projecting front, guiding the animals, or pretending to, by means of a rope passed through their noses. Just as we are about to sit down the oxen start. We save ourselves by clutching at some- body else. A desire to say something emphatic to the driver is overcome by inability to speak his language, and a feeling of thankfulness that we are still on deck. The road is conspicuous by its absence, — but that does not matter. All the driver wants is to get his bearings, then off he goes across sun-baked rice-fields, and through the jungle. By instinct he knows that a straight line is the shortest distance between two points, and he keeps to that line without regard to obstructions or our feelings. At last we reach the river, and see on the opposite bank the "By All Means— Save Some" 171 thatch-roofed houses of the village. The preach- ers shout to the villagers, and soon two boats are poled across to take us over. Our boat is a long narrow dug-out, our boatman a chubby Burmese girl. We are in momentary expectation of being dumped into the river; but happily our expecta- tions are not realized. Chubby enjoys it im- mensely, and seems proud when she has landed us safely. Landing means that the dug-out has stuck in the mud, twenty feet from shore. The natives could wade, and so could we, but we did not like to, through all that mud. A brawny bare-backed Burman soon solved the problem by taking " Mama " in his arms and carrying her to the shore, returning to take the " Sayah " on pick-a-pack. We were piloted to a house at the f^irther end of the village. Ascending by a short ladder to the open veranda we were glad to stretch out on the split-bamboo floor for a little rest. After we had eaten supper, and the men and women had returned from their work in the rice-fields, the portable organ was placed in position. In re- sponse to its tones, sounds never heard before in that \illage, men, women, and children came from all directions. Some sat around on the ground, others climbed the ladder and filled all available space. The preachers did their best to make known the " Glad Tidings." Whenever the audience showed signs of thinning out, the 172 Among the Burmans organ would send forth another appeal, restoring numbers and interest. Sankey's songs, trans- lated into Burmese, were sung with vigour by the schoolgirls. The " Old, Old Story " seemed to take new meaning when sung to the heathen by some of their own people who had learned to love it and live by it. During the following day, while the people were busy at their work, our attention was given to the children. A dozen or so, drawn by curiosity, had col- lected about the house. Some were half clad, others with no protection whatever, save a string around the neck, with one large bead attached. All were very dirty, and as shy as rabbits. After winning their confidence a picture card was given to each, with instructions to go and bring other children. It was interesting to see them scatter through the village to do their first missionary work. Few in the home-land realize how helpful to the missionary are the bright coloured advertising cards. Wild children in jungle villages are won by these pictures. Attendance at Sunday-school in town may be doubled by their use. But these native children want something more than bright colours. Strange to say that although fond of flowers for personal adornment, they will give only a passing glance at the showiest picture of flowers ; while a picture of a person, — man, IIdw \\ f. 1"r.\vi:l i-.v I akt and lioA'i "By All Means — Save Some" 173 woman, or child, of any race, — if in bright attire, is eagerly seized. A darky boy riding a spool of Coat's thread is more effective than a dull Sunday-school card for evangelizing pur- poses. Bushels of such cards might be utilized. Late that afternoon the council came together to examine the candidates for baptism. Sitting around on the floor in all sorts of positions they formed a strange looking group, yet as sincere and earnest as a similar council in the home- land. The examination was declared satisfactory, so after prayer we all started for the river, followed by nearly the whole village, curious to witness a Christian baptism, — the strange magic rite of initiation into the foreign religion. This is always a grand opportunity to preach Christ. Rather than lose the baptism they will remain and listen as they would not at other times. So long as the missionary remains in their village they will not show, by word or sign, that they are not in sympathy with these proceedings. The new converts, who have had the courage of their convictions, will be made to realize to their sorrow the real mind of the people. On the way to this village we met a squad of Burmans, accompanied by a native policeman. One of the men was carrying a parcel wrapped in plantain leaves. Interested to know what was in the parcel, that it should require a police 174 Among the Burmans escort, what was our surprise to learn that it con- tained a dacoit's head ! Bands of dacoits had been giving a great deal of trouble. Several of their leaders were still at large. More regular methods having failed to secure their capture, the British Indian government offered tempting re- wards for their heads. Two men living in the village to which we were going, surprised one of these dacoit leaders in a jungle path, and think- ing that his head would be worth more to them than it ever would be to him, they struck it off with their daJis. The head was taken to the court, where it was identified, and the reward recovered. Continuing our tour, we halted one morning at about ten o'clock for breakfast. Our preachers had told us what a wicked village this was, how the people had driven them out every time they had attempted to preach or distribute tracts ; and that only a little while before our visit they had beaten the wife of one of the preachers because she spoke of Christ while resting by the way. But this time there was no danger of violence, for the presence of one white man is sufficient security against serious molestation. So each preacher armed himself with a handful of tracts, and started out to work the village, and advertise our coming. Then " Mama " opened the portable organ there in the open air, and played a few tunes. Soon quite a number of women and "By All Means — Save Some" 175 children were attracted by the sound. After throwing out this bait, we paused for breakfast, for we were hungry, hot, and tired, having been traveUing since the first signs of morning light. The people were told to come again about noon, and bring others with them. The news that the white teachers had come, that one was a white woman, and played on a wonderful music-box, such as they never had seen before, went like wild-fire through the village. The building in which we hoped to have our meeting was set up on posts several feet from the ground, according to the custom. The door was reached by means of a ladder. How to get the people up into the house was the question that we must solve. We placed the organ well to the back side of the one large room, and posted the native helpers as to our purposes. At the ap- pointed time the people began to come, — men, stripped to the waist as they came from their work ; women smoking huge cheroots, with babies astride their hips; children of all sizes, some clothed, some naked. The missionary's wife took her place at the organ and played away, tune after tune, everything she could think of, from " Old Hundred " to " Gloria in Excelsis," and repeated the most of them. Everything depended upon the drawing power of the music. The preachers and Christian girls, — some up in the house, others down in the yard, — coaxed and 176 Among the Burmans urged the people up the ladder until we had filled the house. Up to this time I had kept well in the background on account of the more timid. My object accomplished, I now climbed up the ladder and seated myself in the door, — the only door there was. With back against one door-jamb, and knees against the other, I was the gladdest man on earth. We had trapped nearly the whole village ! Fully seventy-five people who had persistently refused to listen to the gospel were penned in with the preachers. To crowd out over a white man, even had they dared to attempt it, would have been too great a breach of Burman etiquette. At a given signal the music stopped, and one of the preachers addressed the people. He was the very man whose wife had recently been beaten. He began by telling them how he had wanted for a long time to tell them about this new religion, but never had been permitted to do so. He re- minded them of their action in beating his wife. " But," said he, " I have no hard feelings against you. This new religion is a religion of love. Its sacred book tells us that * God is love,' and that He ' So loved the world that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have eternal life.' " Then for about ten minutes, with wonderful tact and earnestness, he proclaimed Christ as the world's Saviour. After a tune on the organ, to "By All Means — Save Some" 177 keep the people interested and expectant, another preacher gave his message. Another tune, and then the third preacher emphasized what the others had spoken. For three-quarters of an hour these people, entrapped by strategy, hstened to the gospel at short range, and were interested in spite of themselves. But two men who were specially bitter against the name of Christ, climbed out through a window and dropped to the ground. In the outskirts of that village we found an aged couple who professed to be followers of Christ. They had heard the gospel elsewhere, and with what light they had, believed. The villages had utterly cut them off, refusing to sell to them, buy from them, or even allow them to draw water from the village well. But these old people had found the " Water of life." In their hearts shone all the light there was in that terribly benighted village. Both of them died in the faith a few years later. Many of the Karens have come down from the mountains and started villages of their own in the plains. Until the English had thoroughly subdued the country this was not possible, as the Karens were terribly oppressed by the Burmans. On one of our jungle tours we came across one of these Karen villages. Nearly all the men understood col- loquial Burmese. They received the missionary party with great kindness, and eagerly listened to iy8 Among the Burmans the gospel, which they had not heard before. The fifteen houses comprising the village were built at regular intervals around the outer edge of the small clearing they made in the forest. In the open space the Karens were seated in a semicircle on the ground, with the missionary and native preachers in front. We were about to sow precious seed in virgin soil. Not a soul had ever heard of Christ be- fore. The story must begin at the beginning, — the Eternal God ; the creation ; the fall ; the revelation of God in Jesus Christ — the Saviour of the world. As he went on to tell of Christ's majesty and holiness, of His wonderful words and works I was deeply stirred. Suddenly the face of the head-man lighted up, and with a twinkle in his eye he interrupted the preacher. Pointing to me he said : " Is this your Christ ? " For a moment his question seemed merely ridiculous. But as the preacher continued his good work, my mind was busy with this heathen Karen's mistake. When it dawned upon me that he had actually mistaken me for Christ, I never was so overwhelmed in all my life. And yet, I thought, is it such a mistake ? True, the God-man was in- finitely superior to any human being. But the missionary represents, for the time, all that these people can know of Christ. They must see ex- emplified in me the principles of Christianity, and the spirit of its Founder. They must see His holi- "By All Means — Save Some" 179 ness reproduced in my daily life. As He, when tried at all points, was without sin ; when reviled, reviled not again ; emerging calm and triumphant from every distracting storm, so I must manifest the Master's spirit, and by His help preserve self- control under the most trying circumstances. They must see Christ truly represented in my life until they can look beyond, to Him who is the " Author and perfecter of our faith." That was a high standard set for me by that poor heathen Karen, but it has proved more helpful to me than anything in all my Christian experience. It stimulated me to strive the harder to be able to say to my people " Be ye imitators of me, as I also am of Christ." The Burman race has the reputation of being thriftless and lazy. Many have prophesied that the •' Burman must go to the wall " before the encroachments of natives of India, Chinese, and Karens. As seen in the chief towns the Bur- man has fairly earned such a reputation. If he has government employment, even a petty clerkship, he is good for nothing else. Many are " birds of the night " — gamblers — and loafers by day. The average citizen spends the most of his time in indolence, supported by his more enter- prising wife. But in the jungle villages we find a very dif- ferent state of affairs. Few men are found in l8o Amonji the Burmans to the village in the daytime. To prepare their land, plant, harvest, thresh, and market the crop of rice, requires diligent work almost the whole year round. I have almost regretted their dili- gence sometimes, when compelled to spend a day in almost idleness waiting for the men to return from their fields at sunset. Then an hour or so passes while they are getting their evening meal. By this time it is pitch dark, if there is no moon. There is not a lamp in the whole village. Ordinary methods will not attract tired men from their homes. There is no time for house- to-house preaching. But the Gospel nmst be preached. If we cannot reach them by day we must reach them by night. In the home-land a magic-lantern service is resorted to now and then, as a special attraction. We have come prepared to do the same in the jungle villages. Early in the day we clean up a spot in the centre of the village, and stretch our large white curtain between two trees, or support it by bamboo poles. A clean white sheet in a conspicuous place, is a novelty in itself sufificient to advertise the presence of outsiders. While tracts are being distributed from house to house the evening service is announced. If there is no musical in- strument to call the people together the head- man is asked to sound his gong at the appointed time. The magic lantern never fails to draw a crowd. Trans I'LA.xTixG Rice 1 liiKIAN SllLLKKS "By All Means — Save Some" 181 But as the first picture is thrown upon the screen we notice that many are hanging back where they cannot see and hear to the best advantage. Then we discover that this has been mistaken for a travehng show, and that they are keeping out of reach of the collection plate. They can hardly believe our repeated assertion that all this is foi them, " without money and without price." At last the crowd is gathered in as close as pos- sible, the children sitting on the ground in front. At first we show a few pictures illustrating their own life and customs. How pleased they are when a Burmese damsel arrayed in gaudy skirt and flowers, appears on the screen. Then we pass to pictures illustrating mission work among their own people, taking care to emphasize the fact that Christianity has already made sub- stantial progress in Burma, — has come to stay. By this time our dusky audience has become ac- customed to the novelty of the situation, and is ready to settle down to look and listen. Now we pass to our real purpose, — the setting forth of Jesus Christ as the world's Saviour. Often the preacher has been met with the de- mand, " Show us your God." That " God is a Spirit, and they that worship Him must worship in spirit and truth " is beyond the comprehension of the heathen mind. He has no conception of an eternal, invisible God. He can point to his god in that idol-house on the hilltop, but where i82 Among the Burmans is the Christian's god ? Great care is taken at the outset to make them understand that these pictures of Christ on the screen are in no sense idols ; that we do not worship the pictures. Then each picture is made a text for a brief but earnest sermon, as we strive to convey to them, through eye and ear, some conception of the majesty, power, hohness, and love of God as re- vealed in Christ. There is a crisis when we reach the picture of the crucifixion. Christ is the Christian's God, and Jiis God is dead. That thought is expressed in various exclamations. Up to this point we seemed to be carrying our audience with us, but now they slip from our grasp. For the moment the case seems lost, the message rejected. How earnestly we pray that the Holy Spirit will make " the attraction of the cross " realized by these heathen men and women. Have we made a mistake in displaying the cross in the first proclamation of the gospel in these villages? Surely " Christ and Him crucified" was the central theme of Paul's preaching, wherever he was. He Himself said, " And I, if I be lifted up, will draw all men unto IMe." This theme and this picture shall have their place, — vi^e will leave the result with God. Without waiting for too much of a reaction we pass to the picture of the resurrection. At once the preacher gathers fresh courage. With earnestness and triumph in his voice he sets forth the glorious fact of the "By All Means— Save Some" 183 resurrection. " Yes, Christ died for our sins, but He laid down His life that He might take it again." After citing proofs of the resurrection we close with the ascension. Christ enthroned, with " All power in heaven and on earth," " ever liveth to make intercession for us." The people fully understand that there has been nothing supernatural in the appearing of the pictures on the screen, and yet they are more deeply impressed than when appealed to through the ear alone. As one man expressed it, " How can we disbelieve, when we have seen with our own eyes." For day-work we sometimes use large coloured pictures illustrating the life of Christ. A bamboo pole is fastened up horizon- tally about five feet from the ground. The pic- ture-roll is suspended under the pole so that each picture, when done with, can be thrown back over the pole. This method is very effective with the children, and can be used when the older people are at their work. Both old and young enjoy the pictures, for all have child-minds. On one occasion we were preaching by this method in a Karen village. A middle aged Karen, a typical specimen of " the Great Un- washed," planted himself directly in front of the picture, intensely interested in what he saw and heard. As the young preacher graphically de- scribed some of Christ's miracles, or told of the sad events of the Passion Week, the man's face 184 Among the Burmans was a study. Its expression changed with the varying sentiment of the message, — now wreathed in a smile that showed all of his blackened teeth ; now drawn down with a look of sadness that would have been comical but for the sacredness of the theme. The narration of Christ's heavenly words and works would be responded to by an "Ugh, Ugh" of approval; the story of His re- jection, by the same grunts in a different tone, expressive of disapproval. This man, at least, was ripe for a personal application of the mes- sage. Now and then we find a village in which is more than the usual amount of prejudice against Europeans. The people have suffered some real or imagined oppression. Not being able to dis- criminate between the missionary and the official, they naturally resent his coming. Sometimes a whole day must be spent in dis- arming their fear. We learn that a man is sick with fever, — the medicine-box is opened and the sick man treated. Children come peeping around the corners, and we win them with picture-cards. A young mother goes by with her little one astride her hip, and we praise the baby. So by degrees we work our way into their confidence and prepare the way for our message. Not always can the missionary accompany his native evangelist in their jungle tours. It may be that other forms of mission-work compel him "By All Means — Save Some" 185 to remain at headquarters. It may be that his health has become so affected by the climate that he can no longer endure the unavoidable hard- ship and exposure. It may be that funds are wanting to cover the expense of further touring. Missionary experience has demonstrated the wis- dom of adopting the Master's method, and he sends out his native helpers " two by two." One man alone confronting the forces of heathenism, may become disheartened. Poorly trained, he may find himself led into argument only to be worsted. He may get sick, and have no one to take care of him, or carry a message to his friends. But " two by two," one encourages the other. When preaching, one supplements the other. The one who follows warms to his work even more earnestly than the one who led off. What one does not think of the other one does. We have often marvelled at their faithfulness, knowing that nearly every attempt to preach Christ to the heathen is met by a rebuff from some one. They may have made repeated at- tempts without any sign of fruitage. Should they " shake off the dust " of their feet as a testi- mony against every village in which their mes- sage is not well received, they would soon cover the ground, and go out of business. Often after a day of ox-cart riding, followed by preaching extending well into the evening, we have retired to our curtained corner in a native i86 Among the Burmans house, so weary that a bamboo floor seemed smooth and soft. Retired, but not to sleep, — for no sooner are we out of sight than the preach- ing begins again. Among the many who have heard the gospel, one, two, or half a dozen want to know more about this new teaching. They climb up into the house, and with the preachers form a circle around the smoking tin lamp. To ten, twelve, or one o'clock in the night the preaching goes on. We forget our weariness, for we know that the very best work of all is now being done. The preachers are face to face with the few who are willing or anxious to hear, un- hindered by scoffers or fear of neighbours. Native evangelists are not encouraged to at- tend heathen festivals by themselves, although these large gatherings furnish good opportunities for preaching and tract distribution. Their pres- ence at a heathen festival might be misunder- stood, besides furnishing an excuse to weaker Christians who might be attracted by the pomp and show. The one exception is the heathen funeral. As has already been pointed out, the funeral is also a festival, but animated to some ex- tent by a different spirit. There are genuine mourners in the house, besides the wallers who make such ado by turns. There are truly sym- pathetic friends, besides the many who attend be- cause it is customary, or to share in the feast. There is one solemn subject, death, that will not "By All Means — Save Some" 187 down, besides the idle chatter of the throng. Here is the place for the preacher. Now and then, it is true, he is summarily dismissed the moment he attempts to preach. But as a rule he finds many who are in a sober, thinking frame of mind, ready to listen to the Christian teacher's view of death and the Great Beyond. That the deceased will some time reappear, as man or ani- mal, they believe, but not as the same indi- vidual. The Christian doctrine of the immortality of the soul, is utterly foreign to all their thinking. They have no conception of a final state of bliss or misery. Nothing is final except Neikban, — annihilation, — and few there be who find it. In the Christian doctrine they see a ray of hope. Some from real interest, others from curiosity will listen to the message. Sometimes it happens that the deceased was the heathen wife of a Christian husband, or the heathen husband of a Christian wife, for they do not always separate where one is converted to Christianity. Such a case happened near our home. Ever since his baptism Ko Poo had led a terrible life with his heathen wife, who cherished the most intense hatred of everything Christian. After a linger- ing illness Ko Poo realized that his time had come. Far from dreading death he hailed it as bringing sweet release from an unhappy life. Before his death he made his will, bound his lit- i88 Among the Burmans tie ten year old boy to the mission, and secured the missionary's promise that in spite of all op- position, he should have Christian burial. His people were given their choice whether to have the remains taken to the Christian chapel or to have a Christian service in the house, in which his wife would still be living. They chose the latter course. But an unforeseen event occurred, complicating matters. The wife was taken sud- denly ill, and died at half-past seven in the morn- ing, two hours before the death of her husband. Some said that her ill-timed demise was a final manifestation of her spirit of interference with all Christian doings. Be that as it may, it was now inevitable that there would also be a heathen funeral at the house, at the same time. Here was an occasion calling for diplomacy, but not for yielding. They knew the missionary too well to expect him and his native preachers to quit the field. According to native custom a body is kept from three to five days, — a danger- ous custom, to say the least, in a tropical coun- try, with no facilities for embalming. The re- mains of the wife might be kept longer if they so desired, but according to Christian custom the funeral of the husband must be held on the sec- ond day. •' Oh, no, that would not be good. They had lived together so long, now let them be buried at the same time." So they yielded that point. Next, where should they be buried ? "By All Means — Save Some" 189 The Christians had their cemetery, and the Bud- dhists had theirs. The missionary could plead his promise to the dying man that he should have Christian burial, a promise badly kept if the interment should be in the Buddhist cemetery. Of course they were not willing that the wife should be buried in the Christian cemetery, — so that point was peaceably gained. Then, how should the two coffins be conveyed to their last resting place ? " As they had liv^ed together so long, let the two coffins be carried side by side," — but that would not do, for they were not bound for the same destination, — another point quietly gained. The next problem was, should the usual expensive spire-topped bier be constructed, on which to place the wife's coffin. The Christians were not providing anything of that kind, so the heathen friends were easily persuaded to forego their custom for once, and save the money, for the benefit of the orphaned children. When the time came for the Christians' service the mission- ary repaired to the house, whither the native preachers had already gone. In fact, one or more of them had remained there the entire time from the death of Ko Poo. At the appearance of the missionary and the Christian company the tom-toms ceased their din, and the room was made for all to enter. When a movement was made to bring from the upper part of the house the coffin containing the remains of the husband,. ujo Among the Burmans one of the heathen relatives suggested that both coffins be brought down, at the same time, and be placed on the trestle side by side. When this had been done, the missionary made a sign to the native pastor that all was ready for the serv- ice to begin. Then the situation, of their own creating, dawned upon them. A Christian serv- ice was about to be held over the wife as well as the husband ! A man jumped up in anger to protest, but was quietly though emphatically told to sit down and not disturb the service. Chris- tian hymns were sung, appropriate scripture read, prayer offered, and brief but earnest talks made by three of the Christian workers, including the missionary. A crowd had gathered filling all available space in the large room, and open space out to the street. There was not the slightest disturbance or evidence of dissatisfaction throughout the service. Scores heard for the first time of Christ — " the Resurrection and the Life." Many others heard anew, under more im- pressive conditions. Then the procession formed, the Christian section in advance, and all moved slowly up the street, to the sound of the tom-toms in the rear. At the Buddhist cemetery, the heathen section swung off, the Christians going a short distance beyond to their cemetery. The husband's relatives followed with the Christians. After a brief service at the grave, all returned to their homes. So closed a unique experience, "By All Means — Save Some" 191 and a rare opportunity to proclaim Christ as Saviour. Often the Christians have opportunity to min- ister to a mourning mother — " weeping for her children ; and she would not be comforted, be- cause they were not." In a twofold sense " they are not." According to Buddhist belief, for in- fants there is no hope. Little boys are hardly considered human beings until they have spent at least one day in a monastery. The status of little girls is still more uncertain. The mourning mother has not even David's comfort, " I shall go to him, but he will not return to me." She sor- rows without hope. Her little one is dead, it was too young to have a soul, it is simply to be taken away into the jungle and buried. How her face brightens with hope, in spite of her be- lief, when we tell her that her little one is safe in heaven. She is ready to listen to the sweet story of Jesus blessing little children ; and saying to His disciples, " Suffer the little children to come unto Me ; and forbid them not ; for to such be- longeth the kingdom of heaven." Her mind may be so dark that she fails to take in its wealth of meaning, but it is a message of comfort, at least. Even some native Christians who had lost little ones before their own conversion, have car- ried with them the old heathen ideas concerning their lost ones until assured by the teacher that they will see their little ones again. This truth 192 Among the Burmans comes to them as a blessed revelation, giving joy and hope in place of sadness. Human nature is much the same, the world over ; the same sus- ceptibility to joy and sorrow. Christ in the heart makes all the difference. A sad occasion, furnishing a grand opportu- nity, was the burial of a little child of mixed parentage. The father had returned to England, leaving his native concubine and two little chil- dren. The younger, only about nine months old, sickened and died. Heathen friends and rela- tives of the mother came to the mission with a request that the child be buried according to Christian custom. A large company gathered at the grave, all Buddhists except the missionary and the native pastor. The heathen friends were allowed to set a circle of lighted candles around the grave according to their custom. Then a short passage of scripture was read, containing the Saviour's words " Suffer the little children to come unto Me, and forbid them not, for to such belongeth the kingdom of heaven " ; and " He took them in His arms and blessed them, laying His hands upon them." Men and women listened intently while the precious truth, so new and strange to them, was set forth that these little ones, far from being soulless creatures, — as Bud- dhism teaches, — are choicest material for the j^aradise of God. And that except a man become as a little child, in simple trust and purity of "By All Means — Save Some" 193 heart, he cannot enter the kingdom of God. Re- turning to their homes these people must pass the missionary's house. Twenty of them stopped to get tracts that they might learn more about the Glad Tidings. Another method of preaching Christ is through " medical missions," or the incidental medical work, which every missionary must per- form. As a philanthropic work medical missions would be justified from a purely medical or humanitarian point of view. The woman who had " suffered much from many physicians " was a victim of men probably much more advanced in the knowledge of medicine than the average Burman doctor. Both the diagnosis and the treatment are based on superstition. The so-called doctor enters that profession be- cause he has a taste for it and thinks he can do well (for himself) at it. He requires no train- ing, and no drugs other than he can pick up in the jungle as he goes along, — herbs, barks, and roots of a peculiar smell, shells, stones, etc. carefully gathered at the right time of the moon. Some of the articles in his stock possess a real medicinal value, and now and then are put to their proper use, as is the case in country dis- tricts the world over. Any one of the ninety- six diseases which, according to the Burman notion, the flesh is lieir to, may have come from one of about as man)- different causes. The sick 194 Among the Burmans man may have been bewitched, one of their many demons may be having a turn at him, or perhaps he has offended the great nagah, or dragon. If it is due to the balance of kan, fate being against him, the case is hopeless. That the sickness was caused by eating unripe fruit, drinking from a polluted well, or eating dried and putrid fish seldom occurs to the man of science who has come on to the scene to lessen the chances of recovery. Such is the fear of cholera that cathartics, in many cases the only remedy needed, are rarely given. Some of the Burmese, averse to taking medicine of any kind, prefer to call a dietist. No matter what the ailment may be, the patient's birthday determines the treat- ment. Every Burman knows the day of the week on which he was born, though he may not know the month or the year. His own name would recall the day, should he forget it. Certain letters are assigned to each day of the week, according to the planet from which the day took its name. The person's name must begin with one of the several letters belonging to his birthday. Now in like manner all kinds of food beginning with one of those letters the patient must carefully sJiaiing, — avoid. Rice would be tabooed on Saturday, but as no Burman can eat at all without rice, an exception is made, to save the doctor's popularity. Bury- ing an effigy of the sick person is sometimes re "By All Means — Save Some" 195 sorted to, in order to fool the demon who is hanging around the house. Thinking his victim has died, he will depart. Massage sometimes is very helpful. Half a dozen people in a village are noted for their knowledge of the muscles of the human body, and for special skill in the shampooing process, but nearly every man and woman attempts it now and then. This may be done with the hands, or by treading slowly back and forth on the prone body of the sufferer. Practiced with discrimination it has more value than all the nostrums of doctors or dietists. But unfortunately the Burmese practice it for every- thing, from a lame toe to confinement cases. A prominent Burman in Rangoon recently declared as his belief that Burma's immunity from the plague is due to the reverence of the people for the " three precious things " of Buddhism, " the Buddha, the law, and the priest." Against the occult power of Karma on the right side of the scale, accumulated by such faithful observance of the noble precept, the baccilli of the plague can make no headway. By the same reasoning the presence of the plague in India is attributed to the fact that Hinduism with its revolting customs and bloody sacrifices has supplanted Buddhism in that country. Putting these two together he confidently asserts that the only effectual remedy for the ^9^ Among the Burmans plague in India is the restoration of Buddhism as the national rehgion. MortaHty among infants is very high. This is remarkable when one considers the faithfulness of the mother in attending to its wants, starting it on honey and water in place of its natural food ; and afterwards supplementing its natural food by stuffing little wads of boiled rice into its mouth while it is yet but a few weeks old. Moreover, special precautions are taken against the departure of the little one's " butterfly- spirit." That which the Christian calls the soul, the Burman calls the sense of knowing, and is personified as the " butterfly-spirit." When the body dies the butterfly-spirit also dies. When a mother dies leaving an infant behind, immediate precautions must be taken to prevent the child's butterfly-spirit from going off with the mother's. Incantations are resorted to, and they distractedly appeal to the dead mother not to take away the butterfly-spirit of the babe. Then a ceremony is performed with a tuft of flufly cotton to imitate the return of the spirit to the body of the child, who is blinking in blissful unconsciousness of the awful crisis through which it is passing. During one's sleep the butterfly-spirit may go wandering about by itself, hence the peculiar experiences in dreams. The temporary absence of the butterfly-spirit does no harm, unless perchance it gets lost in the jungle, "By All Means — Save Some" 197 or badly frightened, it rushes back so tumultu- ous as to cause a shock to its owner. Another danger is that the person may be roused from sleep while the butterfly-spirit is off on a picnic, in which case he would at least be sick until the spirit returns. A sleeping man must not be disturbed, however imperative the sum- mons. I was once the victim of over solicitude on my behalf. TravelHng to Rangoon by night- train, with a Burman as a companion I fell asleep. The Burman knew that I was very anxious to reach my destination on time. He also knew that while I was asleep our train was delayed, and that an opportunity offered for a transfer to the mail-train which had the right-of-way. But that fellow, educated and Christian that he was, had not outgrown the feel- ing that a sleeper must not be roused, and so let the chance slip by. An important business en- gagement was missed, to say nothing of subsist- ing on one ear of boiled corn until twelve o'clock the next day. Much more might be said to show that there is a large field, and an urgent demand for medical missions. I am fully per- suaded that, given a medical missionary with an " evangelistic temperament," which means a " passion for souls," no other missionary agency can be compared with medical missions. Es- pecially is this true of work among Burman and 198 Among the Burmans Shan Buddhists. The vakie of the work de- pends largely on the man himself. If he cannot or does not win the people to himself he never will win them to Christ. The spiritual work will suffer in proportion as he al- lows himself to become absorbed in the purely- medical or scientific side of his work, leaving the evangelistic work to the native helpers. The doctor has rare opportunities for personal influence in his dispensary and in heathen homes. It is to be greatly regretted that at the present time there is not one medical missionary in the whole country assigned to Burman Buddhists, who comprise about four-fifths of the population. All of the Shan mission stations have medical missionaries, and the success of their work testi- fies to the soundness of the policy, though this policy was due primarily to the need of such protection for the missionary family in these frontier stations. The medical missionary has a double hold on the people. The dispensary brings them to him, and his outside practice takes him to their homes, and that by invitation. In both respects he has an advantage over the clerical missionary. More- over, as medical treatment is the ostensible ob- ject in their case, anti-Christian opposition is not prematurely excited. Frequent visits of the clerical missionary to a heathen home, brands that home as leaning towards Christianity. The "By All Means — Save Some" 199 one, by relieving suffering, removes prejudice, although he may at the same time proclaim Christ as faithfully as the other who, by making that his sole errand, unavoidably excites preju- dice. If as the result of a man's ministrations the blind receive their sight, the lame walk, and fevers are banished, he is forgiven for being a Christian, and others are forgiven for consorting with him. All governments and religions recognize the fact that to elevate a people the beginning must be made with the children. It is too late now to " begin with the child's grandfather." Mis- sionaries do not confound education with evangel- ization, but they do recognize its great value in the evangehzing process. Ideally, evangelization should come first, and education afterwards to meet the consequent demand. This is usually the method followed, to the extent of the evan- gelizing force available. The missionary to Bur- mans is shut up to a choice between losing the children of Christian parents to the government, Roman Catholic and S. P. G. schools ; and estab- lishing an anglo-vernacular school of his own, in connecting with the Education Department of government. It has come to pass that every school for the Burmese in the towns, must have government registration, and must teach Eng- lish. Every boy, whether from a Christian or heathen home, is bound to have the certificates 200 Among the Burmans which only registered schools can give, and is bound to have an English education. If the missionary does not provide the opportunity the male children of his Christian community will go where they can get it. The Education De- partment holds annual promotion-examinations. Certificates are given to all who complete the course. These certificates are the condition of securing employment in government clerkships, mercantile houses, and in all schools connected with the Education Department. The boy who picks up his education in a vernacular school, or a non-registered school, however proficient he may become, stands no chance in the race. So much for the point of view from the native side. It is also a generally recognized fact that non- Christian races never will be evangelized by the missionary alone. The great work of the mis- sionary is to train up a native evangelizing agency through which he can multiply himself, perpet- uate himself, and establish a self-sustaining work, that will go on when he shall have been com- pelled to lay it down. Time was when a middle-aged convert from a jungle village, with no education beyond the ability to stumble through a chapter in his Bible could do fairly effective service. Such men are still helpful outside of the towns, if helped by the missionary to a better understanding of their message. Evangelists of such limited training "By All Means — Save Some" 201 are far from ideal, even for jungle tours. In the towns their influence is very slight. How shall a stronger force be provided ? Only through the mission schools, — there is no other way. It may be said that the missionary is not called upon to educate clerks for government. It is also true that he is not called upon, by his Master, to decide beforehand what boys in his mission shall be educated for the ministry. Much of a boy's training must be given before he him- self is sufficiently mature to comprehend a divine " call " to the ministry. If no place is given for such a call, the native ministry will be filled with men who would do better service in the rice- fields. Rice would be their main object in the ministry. Moreover, the preliminary training cannot even be deferred until the boy is con- verted. The vocation of the preacher is not hereditary, like that of the various castes in India. The son of a dacoit may be converted during his school life, and become a preacher. The son of a preacher may become a dacoit, or at least never feel called to the Christian min- istry. The mission school cannot even be lim- ited to children of Christian families. Opening the doors to all classes willing to pay for the ad- vantages of the school greatly reduces its cost to the mission. Increase of numbers does not involve increase in the number of classes or teachers. Much of 202 Amonji the Burmans & the expense is thereby placed where it belongs, — upon the people themselves. Opening the doors to all classes furnishes the grandest field for evan- gelistic work within the missionary's sphere of influence. Every day in the week Christian in- fluences are brought to bear upon the same indi- viduals ; Christian truths are inculcated ; the creeds of false religions forestalled in youthful minds ; prejudice against Christianity dispelled, and either during school life, or when the pupils are free to break from the control of heathen parents many converts are gained. From these converts, as well as from children of Christian parents, come ac- cessions to the mission force of teachers and evangelists. Paul was " laid hold on by Christ Jesus " for special service while he was yet as in- tense a hater of Christianity as can be found in Buddhist Burma. From among the unconverted children now in mission schools some, already chosen in the foreknowledge of God, will be " laid hold on " to be Gospel preachers to the rising generation. From the early days of Buddhism in Burma, even before the language was reduced to writing there were monastic schools for the purpose of teaching boys the doctrines of the new religion. When the language was reduced to writing, all boys were compelled to attend the monastic school to learn to read and write, in addition to the memorizing of portions of the sacred books. "By All Means — Save Some" 203 This is still the custom, where no English schools are provided. With the advent of the English school compulsory attendance at the monastery is continued for religious purposes only, and may be limited to the brief period required by the novi- tiate ceremony, through which every boy must pass. This may extend to three months, or be cut short at the end of a week, according to the zeal of the parents, or the anxiety to get the boy back into the English school so that he may not lose his promotion examination. Let a boy spend a year in the monastery, and you have a full-fledged Buddhist to deal with. Take the same boy into the mission school at the age of five or six, even earlier where there is a kinder- garten department, and you have a child who is no more a Buddhist than your own little ones. Buddhism is not hereditary, it is the result of training and environment. Forestall that train- ing by taking the children into the Christian school, and there train them in the blessed doc- trines of Christianity. For the poisonous en- vironment of the heathen home and com- munity, substitute the Christian influences of life in the mission school. For this purpose the boarding-school, in which the pupils are required to live, and be under Christian in- fluences and safeguards day and night is worth vastly more than the day-school, which holds the pupils only during school hours, allowing 204 Among the Burmans them to return at night to their heathen homes. But the existence of the mission day-school, with its staff of native Christian teachers, and its daily Bible-study is amply justified by results. The pupils thus kept away from the monastic school are not being indoctrinated in Buddhism ; they are being indoctrinated in Christianity. Few children in Christian lands receive a like amount of Bible teaching. I venture to say that there are day-schools in Burma, made up largely of children from heathen homes, that could suc- cessfully compete with the average Sunday- school in America in answering questions on the Bible. Heathen parents of pupils in the day- school have complained that their children have already renounced Buddhist worship and cus- toms, and openly preach Christ to their own parents. Whether these pupils are gathered into the Christian fold or not, a few years hence they will be rearing families of their own. The next generation, born of pupils now in mission schools, will not be taught to hate everything in any way connected with the " Jesus Christ rehgion," as these pupils have been. Even the day-school is one of the stepping-stones heavenward for these benighted beople. The Karen village school-teacher, besides his regular work in the school, brings his influ- ence to bear on the parents as well, with the re- " By All Means — Save Some " 205 suit that in many instances the entire village is won to Christianity. Some of these teachers are marvels of consecration. Poorly fed, poorly clothed, often with no other pay than their meagre fare, far from home and friends, — they are worthy a place among the heroes of our time. Scores of these schools are now in operation. Their value as an evangelizing agency can hardly be estimated. Many of these teachers are young men, just out of the training-school in town. Follow- ing the example of the missionaries under whom they have been trained, and catching something of their spirit, these young men have themselves become missionaries. If in Christian villages without settled pastors, not only the children in the school, but men and women of all ages be- come their pupils, recognizing the young teach- ers' superior training, and willingly sitting at their feet, both in their homes and at the regular worship in the village chapel. If in non-Chris- tian villages the teacher, by his school and such other influences as he can bring to bear, excites an interest in Christianity, of which as yet they know nothing. They wanted a school because they had no- triced, or had it impressed upon them by the mis- sionary, that other villages were benefited by having schools. The missionary seizing the op- portunity, inserts this entering wedge, with its 2o6 Among the Burmans Christian influences which they would not accept from the regular evangelist. The net is cast, and it gathers of every kind. Soon " the kingdom of heaven suffereth violence " and the whole village would take it by force, only checked by the re- quirements that they utterly abandon their spirit- worship, and turn unto the Lord with all their hearts. This requirement not only differentiates the Christian villages from the heathen, but from the Roman Catholic villages as well, for the latter are allowed to retain all their old customs and vices, adding thereto the vices of their foreign teachers. Martin B. Anderson once wrote to a friend — " The work of our eastern missions is vastly more comprehensive than ordinary Christians suppose. It is nothing else than the creation, among a heathen, semi-barbarous, and ignorant popula- tion, of the most advanced type of Christian civ- ilization. This at least ought to be the ideal which we should have before our minds, and for whose realization we should constantly labour. The cultivation of the moral and religious nature of man should be carried on simultaneously with the highest practical development of the intellec- tual powers. Can such an education as our east- ern converts require be communicated to them through their vernacular languages ? My own impression is that it cannot. It (the English lan- guage) comes to them freighted with all the in- "By All Means — Save Some" 207 tellectual accumulations of the past. It brings to them the terminology of spiritual religion, of the science of the mind, and the science of God. Their preachers and teachers, and moral and po- litical leaders must be trained in English, or their education will be inadequate and narrow." The foregoing pages describe some of the many methods employed by our missionaries, who would " by all means . . . save some." IX "WITH PERSECUTIONS" AMARAPURA had been the capital of Burma forty years when, in 1823, a great fire destroyed some of the royal build- ings. Having decided that Amarapura was an unlucky place the capital was restored to Ava, Judson's first visit to the capital occurred at this time. The king had requested him to open a mission at Ava, and offered land for the pur- pose. Then a war cloud on the western coast arose to darken his prospects. The British at Chittagong refused to deliver up certain Burmans who had taken refuge there. In 1824 the Burman king declared war. Sev- eral Englishmen who were then at Ava, were seized and thrust into prison. Judson and his associate, Dr. Price, suspected of being in league with the English, were also imprisoned. The son of Bodawp'ra, known in history as Badawgyi, was then king. The Burman kingdom, with the exception of Chittagong, was yet intact. The haughty king imagined himself to be the most powerful mon- 208 " With Persecutions " 209 arch on earth ; and that his cities were impreg- nable, his armies invincible. Unable to discrim- inate between Americans and Englishmen, the king caused all white men to be thrown into prison together. Elev^en months at Ava and six months at Aungbinle Judson and Dr. Price suffered inde- scribable misery. Bound Avith chains, crowded in with scores of natives, famishing from lack of suitable food, the whole place reeking in filth. Mental distress was almost equal to the physical, for Judson's be- loved wife and child, whom he longed to see, were also suffering. In the providence of God their lives were spared, but they would feel the effects of such sufferings to the end of their days. A school history of Burma contains this touch- ing reference to the released missionaries and Europeans : " A sadder spectacle has seldom been presented to living human beings than that which was offered to the English camp by those liberated captives. They were covered with filthy rags, they were worn to skin and bones, and their haggard countenances, sunken, wander- ing eyes, told but too plainly the frightful story of their long suffering, their incessant alarms, and their apprehension of a doom worse than death." Such was the experience of the first missionary to Burma. The oft-repeated remark, " The days 210 Among the Burmans of missionary heroism are past," has done much to deaden interest in foreign missions. It is not my purpose to give a prominent place to the subject of missionary sacrifices. A few illustrations, which might be multiplied, will serve to show to what extent the spirit of Burman Buddhists has changed since the time when they inflicted upon Judson such terrible tortures. In 1842, a few years after Judson triumphantly held aloft the last leaf of the Bible translated into the Burman language, the first martyr laid down his life " for Christ's sake and the gospel's." His name was Klo Mai, — a converted Karen. A company of Burmans broke into his house, abused him cruelly, threatening his life if he would not recant. His son Shwe Nyo, also a Christian, leaped to the ground and hid himself in the jungle, but not until he had been severely stabbed. Klo Mai was dragged from his house and crucified by his heartless tormentors. Bound to a hastily con- structed bamboo cross, in the form of a letter X, he was left to die, and did die, rather than deny his Master. His son Shwe Nyo, became an effective preacher of the gospel, stimulated to the greater earnestness by his father's faithful example. Surely he " bore in his body the brand-marks of the Lord Jesus," for he carried with him until "With Persecutions" 211 his death in 1892, the scar of that stab received in his youth. Buddhism has been said to be the most toler- ant of all non-Christian religions ; and the Bur- mese the most tolerant of all Buddhist peoples. This may be true, up to a certain point. Judson gave as the reason why Portuguese Roman Catho- lics were left unmolested in Burma, that " very few Burmans entered that church, proselytism being the only thing in foreign religions to which Buddhists object." But to gain a convert from Buddhism he declared to be " like pulling the tooth of a tiger." With the establishing of an elaborate police- system, by the British government, and the cer- tamty that crime would be punished, missionaries and native converts no longer had reason to fear the more violent forms of persecution. But the Burman still found ways to persecute, without laying himself liable to the law of the land, when one of his people had the temerity to forsake the ancestral religion. A case of this kind was very soon brought to our notice. Our personal teacher was a young con- vert. In his native village he had heard the gos- pel from a travelling evangelist ; learned more from tracts that were given him ; believed what he heard and read, and openly declared his belief to his people. This excited such anger and opposition that he was obliged to run away from 212 Among the Burmans home. His people followed him to the mission, threatening to kill him if he did not renounce Christianity, and return to his village. The young man again escaped from his persecutors, and remained in hiding until they returned to their homes. The missionary gave him the train- ing he so earnestly desired, and he became an effective preacher. A few years later, in com- pany with the missionary and others, he returned to his village and openly proclaimed Christ be- fore them all. At our mission station a middle- aged man was led to Christ by this young man. The new convert's wife and others bitterly opposed his companying with the Christians, and attending their worship. When it became known that he was to be baptized, his mother followed him to the river and earnestly besought him to give up his crazy purpose. Failing in this she returned home and told his wife that her husband had actually been baptized before her eyes. This so enraged her that she snatched his clothing from its place, and would have cut it to bits had not the mother prevented her. For several days and nights the husband and father had to remain away from his family, waiting for the atmosphere to clear. At last the wife consented to live with him, but her continued opposition was a source of great unhappiness until, a {&^ years later, he was called to " come up higher." At another mission station an old man became a convert, and "With Persecutions" 213 felt it his duty to be baptized. At first he shrank from it, knowing what the consequences would be, but he felt that he should " obey God rather than man." His decision raised a terrible storm of opposition. His own grown-up children joined with the rest in calling him crazy. They tore around like fiends, slapped and pushed the poor old man, and twice knocked him to the ground, before the missionary could rescue him. It was a terrible test, but God was with him. Encouraged by the missionary, he walked out of the village to the waterside, and without one of his relations to witness his " obedience of faith " he followed his Lord in baptism. Radiant with joy he returned to the village, though he knew that henceforth his foes would be " they of his own household." Another missionary has given the following account of the conversion and baptism of a pupil in one of the mission schools. " It gives me great joy to record the baptism of another of our pupils, the first Burman to be converted in our school, or in this town, so far as I know. He has come out amidst bitter opposi- tion and persecution from all his friends. " More than a 3'ear ago he asked his parents' consent to his baptism, but received nothing but curses from his mother, and tearful entreaties to postpone his baptism, from his father. After waiting a year he told them firmly that he had 214 Among the Burmans decided to obey God rather than man, and that if they still withheld their consent he must be baptized without it. So during a visit from Mr. last month he presented himself as a candidate for baptism. His sister came to the preliminary meeting, and attempted to prevent his being received. Failing in this she left in anger, threatening him with a beating when he returned home. He had scarcely left the river- side, when his mother appeared, and after much loud and abusive language ordered him home, re- newing the sister's threat of a beating. He went obediently, saying as he left, ' This is a very hard day for me, but I can bear it with joy for Jesus' sake.' " They did not use personal violence, but em- ployed every other means to hurt and humiliate him. When he remained steadfast they called in all their relations and friends, a large and respect- able company, for they are a family in good standing, and spent the evening in trying, some by gentle persuasion, some by threats and ridi- cule to make him renounce his Christian faith. But he only answered that he knew he had found the right way, and should never forsake it. He even dared to preach to them of the true God, until his father commanded him to stop. " The following Sunday they took away his jacket, and threatened to come and curse us if he came to worship. Since they have given up the "With Persecutions" 215 hope of winning him back to Buddhism, they simply ignore his presence in the house, and have informed him that he is at hberty to eat at home but will never receive another pice from them while he remains a Christian. His former friends have forsaken him, some even refuse to speak to him. Yet he has not wavered for a moment, and often says with a radiant face, ' This religion is a very happy religion.' " In a distant village lived a young Christian Burman, with his heathen wife. He was the only Christian in the place, and for miles around. Unflinchingly he confessed Christ as his Saviour, in the face of much prejudice and opposition. One night men burst into his house and de- manded his money and other valuables. Not securing so much as they expected, they began beating him with their clubs. He shouted with all his might, but not a soul stirred in the sur- rounding houses. With each blow they reviled him saying, " Can Jesus save you ? Can Jesus Christ save you ? " Having satisfied their brutal instincts, and being unable to secure more plun- der they descended to the ground, dragging the young man with them. As they passed through the village they shouted threateningly, " Let no one follow us." There was little danger that any one would follow. There was not a light in the village, and not a head showed itself. Doubtless some of the villagers were in league with these 2i6 Among the Burmans villains, others were intimidated, supposing they were dacoits. The young man, bruised and suffering, was forced to accompany his persecutors about a mile, where they released him. He worked his way back to the village, and on the following day persuaded two men to take him to the nearest railway station, six miles away. Jungle roads were impassable, but he made the journey astride a buffalo. Reaching the mission station he was examined by the medical mission- ary, who found that he had sustained a green fracture of two ribs, besides a serious scalp wound and many bruises. Acting on information fur- nished by the missionary, the police traced and captured the whole band. They were sentenced to terms in the penitentiary, ranging from four to seven years. Here is an extract from a missionary's account of a tour made in 1883 to a town in Upper Burma where now is a Christian church and school : " Before going north Maung was warned not to use the same boldness of speech that he was accustomed to use in British Burma, lest they should kill him. But as far as I ob- served he was bolder than ever, denouncing idol- atry in every form, and pleading the merits of Jesus Christ. " A German who had declared that there was "With Persecutions" 217 not a true conversion among the Burmans, was compelled to acknowledge that he had been mis- taken, for no man (said he) could face what this one did who was not a Christian." As has been said, there is little reason, at the present time, to fear for one's life. But such in- stances of persecution as here given are being repeated at every station where mission Avork among Buddhists is being carried on. Here we have enacted before our eyes a living commen- tary on these words of Christ : " Think not that I came to send peace on the earth. I came not to send peace, but a sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter- in-law against her mother-in-law ; and a man's foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me ; and he that loveth son or daugh- ter more than me is not worthy of me." The doctrine that " There is no other name whereby we must be saved " inevitably would produce this very result, as every missionary witnesses. It is my profound conviction that missionaries and native converts owe the safety of their lives, under God, to the strong arm of the British Indian government. Doubtless the majority of Burman Buddhists, if left to themselves, would tolerate any foreign religion in their midst. But they are not left to themselves. The priest 2i8 Among the Burmans is the Pharisee of Buddhism ; each idol-maker a modern Demetrius. The one says : " Only by our hold upon the superstitious reverence of the people we have sustenance." The other says : " Only by this business have we our wealth." Both hate the Christian evangelist with a bitter hatred. Take away the strong arm of the law which, by many severe lessons, they have learned to respect, these emissaries of Satan would make the advent of a Christian evangelist an occasion of rioting rivalling that of Ephesus. Judson's experiences would be repeated in the experience of many a missionary. As it is there are scores of Buddhists who secretly admit that Christianity is right, but dare not openly break away from the toils of this Buddhist hierarchy. The reign of Badawgyi, the king that im- prisoned Dr. Judson, extended to 1857. During the last years his authority was but nominal. The humiliation of his defeat by the English ; loss of territory ; and from 1830, the degradation of being compelled to have a British resident in the royal city finally drove him insane. In that condition he remained until his death, in 1845. So ended the career of this cruel king under whom Dr. Judson suffered. At about this time the capital was again transferred to Amarapura, which remained the capital until the founding oi Mandalay, in i860. Ava was left to fall to ruin. From the found- "With Persecutions" 219 ing of Ava until it was finally abandoned, thirty kings had reigned there, for periods from a few months up to thirty-eight years, including tem- porary changes of the capital. I visited the site of Ava in August, 1903, crossing the Irrawadi River, from Sagaing. The old city wall, from which much of the brick- work has been removed, still stretches along the bank of the river for two miles. The main entrance, through which Judson must have passed and repassed, is still intact, though the great gates have disappeared. The city was built in the angle formed by the junction of the Irrawadi and Myitngi Rivers, and extended back along the Myitngi one and a half miles. A smaller inner wall enclosed the palace and other royal buildings. Only one building of the entire city is still standing. This building is of brick, plastered on the out- side with cement, and represents the best work- manship of which their imported Indian archi- tects and masons were capable. It is about twenty-five feet square and seventy-five feet high, and is without doors or windows. There was a brick and plaster stairway on the outside, winding around the tower. From some unknown cause the tower long ago settled on one side, so that it leans fully six feet out of perpendicular. This settling threw down the massive brick stair- way, which now lies in chaotic ruin. 2 20 Among the Burmans This lofty building, standing within the royal quarters, was the watch-tower. From its top long views up and down the great river, and out over the open plains, could be obtained. Sentinels paced its top to give timely warning of the ap- proach of an enemy. On a great gong they struck the hours by day and night. The sound, easily reaching far beyond the limits of the royal grounds, would be welcomed by Judson and his fellow sufferers to break the awful monotony of life in the miserable prison, which stood outside the inner wall. The prison was demolished many years ago, but within the memory of Burmans now living near by. Around a large tree, that must have been large enough in Judson's time to furnish partial shade from the fierce rays of the tropical sun, a circular platform of old brickwork still remains. Broken brick and roofing-tile cover the ground. Much of the site of the old city is covered with tangled jungle-growth, through which chetahs and other animals sometimes prowl. A score of Burmans are slowly digging up the ground to the depth of about three feet over the entire area once coveredby the royalbuildings. Now and then their labours are rewarded by finds of jewelry or silver. The finer earth below the la}'er of debris is washed for gold dust, from the many gold-deco- rated buildings that have marked the spot through the reign of many kings. "With Persecutions" 221 The sight of the Ava prison having been identified beyond a doubt, the Baptists of America would do well to place there a suitable monument to mark the spot where their first missionary suffered so much " for Christ's sake and the gospel's." After suffering for eleven long months at Ava the prisoners were transferred to Aungbinle, a day's journey to the northeast. In company with the missionary at Mandalay I rode to the place, two days before my visit to Ava. Aung- binle is about five miles east of Mandalay, towards the hills. Among the public works of Bodawp'ra, who reigned from 1789 to 18 19, was an artificial lake, formed by a raised embankment of earth enclosing about fifteen square miles of the nearly level plain. This was filled by means of a canal connecting with a natural lake two or three miles farther north, fed by mountain streams. In these two reservoirs abundance of water for irrigation could be stored for use through the many rainless months. This artificial lake was called " Aung-binle" — the conquered or shut-in sea. At its southwest bend Aungbinle village still stands, though its thatch-and-bamboo houses have been renewed ten times over since Judson was brought there to be thrown into the death- prison. 222 Among; the Burmans to The site of this prison also has been identified beyond a reasonable doubt. An aged Burman there pointed out the spot to missionaries who were investigating the matter several years ago. A Burman official who had been there many years, and was familiar with land-titles, confirmed the old man's story. More recently an old brick pathway was discovered when ditching the road that passes the prison-site. This further corrobo- rated the statement of the two Burmans that the police quarters were on the north side of this road, and the prison on the south. There is little room for doubt that the brick pathway connected the two. The prison itself was only a bamboo structure, of which nothing would now be left. A Buddhist monastery erected later near the prison-site, was destroyed by fire a few years ago. There are two pagodas within a stone's throw, one of which may have stood there in Judson's time. Except a few slender palms, the region must have been treeless, the heat indescribable. The location of Mrs. Judson's house is uncertain. Judging from the situation of the village, and the character of the land near by it must have been quite near the prison. The Baptist mission has secured about two acres of land, including the prison-site. By the generous gift of two American Baptists who recently visited Aungbinle, a neat and substantial w "With Persecutions" 223 brick chapel has been erected on the prison-site, as nearly as can be determined. A little farther back, and to one side, is the Burman preacher's house, also included in the gift. The missionary, who frequently visits the village, has provided a miniature cottage of thatch-and-bamboo, in which to rest and find protection from the mid- day heat. As one attempts to realize the situa- tion as it was, — Judson suffering untold agonies, aggravated by his heartless tormentors, — in the miserable prison ; Mrs. Judson, in her isolation and friendlessness, suffering from privation, in- tolerable heat, disease, and the yet greater mental suffering on account of her husband who might at any moment be led to execution before her eyes, — the picture becomes more and more terrible. Then as we turn again to the chapel and preacher's house our thoughts rise in praise to Him who has wrought these changed condi- tions. On the very spot where the innocent and the guilty were together imprisoned and tortured, an earnest man of God, of the same race as the king by whose order these men suffered, — now proclaims Jesus Christ as the world's Saviour. As I turned away from this spot, and again as I passed out through the old gateway at Ava, it was with an earnest prayer that a double portion of Judson's spirit might rest upon his successors in this heathen land. X HEROES AND HEROINES IF heroes and heroines are men and women who have shown startling qualities in time of stress and strife, many such may be found among converts from heathenism. The ex- amples here given are from my own fellow workers. U Po Hline, pastor of the church at Pyinmana, is well known in the Burman mission. A con- spicuous figure at conventions and associations, his massive form, intelligent face, and dignified bearing mark him a " Saul among his brethren." But U Po Hline's interesting history is not so well known. His early life was spent in the yellow robes of the Buddhist priesthood. There he learned the real inwardness and emptiness of the ancestral religion. In it he could not find that which could satisfy his spiritual sense ; nor was he satisfied to lead the indolent, selfish life of the Buddhist priest. But familiarity with their arguments and con- tents of their sacred books, gained during the years of monastic life, was yet to be turned to good account. Casting off the yellow robes he became a tiller of the soil. By industry and 224 Heroes and Heroines 225 good management not common to his race, he possessed himself of rice-fields, bullocks, and buffaloes, and money interests among the vil- lagers where he lived. Loyalty to the British Indian government never has been, and is not to-day true of the mass of Burmans. U Po Hline's broader intel- ligence led him not only to accept the inevitable, but also to see what benefits would accrue to his race from English rule. He used his influence to restrain his people from acts of violence, and in various ways lent his aid to the progress of law and order. In those troublous times he had an adventure, of which he never speaks unless questioned on the subject. Returning from Rangoon where he had marketed his harvest of tsan, — unhulled rice, — he and his boatmen were attacked by dacoits. The boatmen, terrified by the fiendish yells of these desperate dacoits, threw down their paddles and would have tried to escape by taking to the water. Not so U Po Hline. Neither his life nor his rupees were to be taken so easily. Crawling under the pating, he seized his rifle, and, — to use his own words — " Two of the dacoits sank in the water, and did not re- appear." The tables were turned. The dacoits, now as badly frightened as the boatmen, lost no time in taking to the brush. U Po Hline still remembers the adventure with the sad feeling 226 AmonfT the Burmans to that although actuig in self-defense, he sent two souls into eternity unprepared. His conversion is especially interesting. A copy of the New Testament, given him by a native evangelist, was the means of shaking his faith in Buddhism ; and of awakening a desire to know more about the " Jesus Christ religion." Relating the circumstances of his conversion he said : " I kept my New Testament in my jacket pocket wherever I went. When resting from my work I would take out my Testament and read a little, slowly going on through Matthew, Mark, and Luke, — but I understood nothing of what I read. I read about the birth of Jesus Christ, His teaching, His wonderful miracles, — but who Christ was I did not know. Then I came to John. In the first chapter I read : ' In the beginning was the Word, and the Word was with God and the Word was God.' Then a little farther down I read : ' That Word everything created ; and without a divine creating was not so much as one thing.' Is that so, I said. Did that Word make me ? and not only me, but everybody and everything in all this great world? And then I read that He was the Light, and the Light shines in the darkness, and the darkness would not receive it. Why, I said, that is just the way it is here. These peo- ple are in the dark, and will not believe what the preachers of the Jesus Christ religion say to them Heroes and Heroines 227 * Then still farlhcr ilovvn I read : ' The Word took the state of man, and lived among us.' And as I read on, I found that the Word that was with God, and was God ; and created ail things ; and became flesh and lived on earth was the same Jesus Christ that I had been reading about in Matthew, Mark and Luke ! I went home and told my wife that I had become a Christian ; and that as the preacher said that all who enter the Jesus Christ n.'Iigion must receive the dipping ceremony I am going to get baptism." " Were you not afraid your heathen neighbours would make trouble ? " I asked him. " What trouble could they make, teacher ? Nearly all of them were in debt to me. But when I told my heathen wife, she was very angry, and said, ' Very well. If you want to be baptized, — be baptized, — but I will not be a Jesus Christ ivife. I never, never will live with you, ' Finding that she would not relent I said : ' Do not go away. "'All this trouble is not because of your chang- ing, but because of my changing. If anybody is to suffer, I must be the one to suffer. There are the eleven buffaloes, and the six rice-fields, and the house, and the banana garden, — take every- thing, — only let me have the thirty rupees in the box, and I will go away. I will go to Toungoo. If they will not baptize me there, I will go to Henzada. If they will not baptize me there, I will go to Bassein. If they will not baptize me 228 Among the Burmans there, I will go to Maulmein.' 1 had taken the Jesus Christ religion with my whole mind, and I was determined to be baptized." This was no idle boast. He meant just what he said, and, like Paul, was ready to suffer the loss of everything, that he '• might gain Christ, and be found in Him." His example, so unlike his former self, soon softened his wife's heart, and she now said : " Never mind, do as you like, — we will live together." Not long afterwards she too became a Christian. Wherever U Po Hline w-ent he fearlessly preached Christ. But it was in his own village that his influence was specially felt. His faith- fulness and success seemed sufficient evidence of a call to the ministry. Greatly needing such helpers, I soon arranged for him to give his whole time to evangelistic work. His ordination, at the Pegu Association held in Toungoo in 1 894, — will long be remembered by the mission- aries present. A missionary at a frontier station sent a re- quest that an ordained preacher be furnished to baptize several converts already gained, and to accompany his young preachers on a tour among the villages. The matter was laid before U Po Hline, and left for him to decide whether he wished to go, or could stand the long hard journey over the Heroes and Heroines 229 mountain ranges. Accepting it as a call from God, and trusting to Him for strength, he got ready and started at once. After spending a month in that distant field, he prepared to return to his home. It was a long tramp of sixteen days. The missionary gave him money to hire a coolie to help carry his load. Besides his roll of bedding, cooking utensils and food, one of the young preachers had given him three lacquer-ware vessels, as presents for his former teachers. The coolie must be paid in advance, according to the custom of the country. After going a few miles the coolie found an excuse to get out of U Po Hline's sight, and ran away, taking the money with him. At the next village another coolie was engaged, who must also be paid in advance. They had gone but a short distance when he too ran away. U Po Hline was now without money to pay for help, so he trudged on alone, carrying the load of two. He got along very well so long as his path lay along the mountains. But when he descended into the plains his strength gave out, and he found himself burning with fever. There was no other way than to plod on, as he was now far from any village. Finding himself unable to carry all of his double load, he first threw away some of the cooking utensils. Growing weaker, he threw away the bottle of oil and part of the rice. 230 Among the Burmans He would not part with the presents that had been entrusted to his care for the teachers, whom he loved. To give the rest of the story in his own words : — " I would plod on until my legs would sustain me no longer. Then on my knees I would pray : • O Father, I have been away doing Thy work, I did the best I could, now give me strength to reach my home.' " Then I would get up and go on again until, from weakness, I fell down in the path. Then I would pray again : ' O Father, I have been away to do Thy work. I did the very best I could. Now do give me strength to reach my home.' So I went on, falling, praying, strug- gling on again, until at last I reached the cart- road, and joined some cartmen. I had carefully saved my last rupee to pay my fare when I should come to the railroad. I thought, — if I must, I can sell my silk turban. But the cart- men were kind, and gave me food, while I preached to them." As he finished his story he untied the bundle, and laid the lacquer-ware presents at our feet, utterly unconscious of the fact that by his devotion to his teachers, and to what seemed to be his duty he had shown a spirit of true heroism, worthy to be " told as a memorial" of him. A short time before I left Burma U Po Hline came to me and said, " Saya, I have been think- ing like this : — The Apostle Paul said to the Co- Heroes and Heroines 231 rinthian Christians, ' Paul planted, Apollos wa- tered ; but God gave the increase.' When Saya came to Pyinmana thirteen years ago there was not a Christian in this town nor in all this great jungle. No nor ever had been. It was all wild, the dwelling place of dacoits, tigers, bears, and snakes. Saya has been planting all these years. There has been some reaping, to be sure, — but much more is ready for reaping. When I first came to Pyinmana, wherever I showed myself, in Bazar or street, the people would call to one another : ' Come and see Jesus Christ, come and see Jesus Christ.' ' Yes,' I would say, ' I am here to represent Jesus Christ.' Sometimes they would listen to my preaching, but often they would jeer so that I could not preach, they were so ignorant and wild. " But now, besides our little company of Chris- tians, there are many in these villages who listen attentively, and some are truly ' considering.' " Now Saya must return to America, and an- other Saya will come. Don't go away discour- aged, Saya. We shall soon be reaping here. You will hear about it, and be glad. If it is God's will that you return to Burma, you will ' come rejoicing.' When I first came to Pyin- mana," — he continued ; " I had a dream. In my dream I saw great fields of rice on three sides of this town. These fields were turning yellow, promising an earl}- and large harvest. How like 232 Among the Burmans the Bible, is my dream, I thought. This dream strengthened my faith and made me glad. God's time is not yet full, but I believe it will be full soon. This Pyinmana mission is Corinth. Saya is Paul. Saya has planted, the coming mission- ary will be Apollos, to water the planting. God will give the increase." May this noble Christian hero live many years, to cheer and help the mis- sionaries, in their common effort to dispel the heathen darkness. This faithful native pastor is but one of many who hold not their lives dear to themselves that they may accomplish their course and the minis- try which they have received from the Lord Jesus, to testify the gospel of the grace of God. Nan Paw was born in Ya-bok-k5n village, in the year 1877, — so she thinks, but is not certain as to the village or the date. When Ave first saw her she was an orphan, as to her father ; worse than orphaned as to her heathen mother. Both Nan Paw and her elder sister had already been several years in the mission school. The sister, Mai Lone, came first. Now and then she re- turned to her village home with such wonderful stories of tidy white jackets, pretty longyis (skirts), clean beds, and nice new books, that little Nan Paw wanted to come too. She wanted to see the big " white mamma," and enjoy the life that her sister was leading. Mai Lone had learned to read, — a wonderful thing for a girl to do. Not a Heroes and Heroines 233 girl in the whole village could read, no, not even her own mother ! And Mai Lone could sing, too ! Little Nan Paw sighed for these privileges and accomplishments, and was a heathen no longer. Never again could she know contentment among the dogs and filth and degradation of her own vil- lage. But in vain she entreated her mother to let her go with Mai Lone to live at the mission school. Finding that her pleadings were of no avail, she took the matter into her own hands, and ran aivay. The mother finding her little girl settled down in the mission dormitory to stay, finally gave her consent. When we came to take charge of the school Nan Paw had al- ready overtaken the older girls in her studies. The smallest in the class, she was head and shoul- ders above them all in brightness and winsome- ness. To see her was to love her. It would not do to make a pet of her, for petting spoils native children as quickly as kittens. Quick to see what needed to be done, and how to do it, she soon became very useful about the house. A little later a Christian Endeavour Society was organ- ized. Nan Paw may have learned to love Jesus before this ; but now, with several others she gave herself to Him fully and openly, and to the great joy of all, was baptized. The years rolled by, — and Nan Paw, having passed through all the grades of the mission school, became a teacher. During a vacation she made a visit to some of 234 Among the Burmans her heathen relations in a distant village. When the school reopened she did not return to her du- ties. Several weeks had passed when we learned that she had returned to her mother's village. We sent word to her two or three times, urging her to return to the school, though we could not compel her to do so. At last one of the Chris- tians went to her home to ascertain, if possible, why she had become unfaithful to her duties as a Christian teacher. He brought back word that something was the matter with Nan Paw. When he tried to talk with her she would keep her hands covered, and try to conceal her face behind her scarf. With a sad face he said, " I think our Nan Paw is a leper." Measures were taken at once to ascertain the facts. Alas it was too true. In some way or other, — whether by heredity or contagion we could not learn, — our dear Nan Paw had become a victim to that terrible disease. How our hearts ached for her. Now we knew why she had not returned to the school. While we were fearing that she was yielding to heathen influences ; and that she was making a poor return for all the af- fection we had bestowed upon her, the dear girl's heart was nearly breaking. She knew that she must bid farewell to her pleasant life in the mis- sion, and to her beloved associates. All aspi- rations to support herself, to rise in her chosen work, to be respected, to marry well — were ut- Heroes and Heroine's 235 terly crushed. Henceforth she must be an out- cast, despised by her own people. Nothing be- fore her but a hving death, the disease steadily growing upon her, until fingers and toes would waste away, her whole body become covered with repulsive sores, — and no power on earth could help her. After a time arrangements were made to send her to the Leper Asylum at Mandalay, over two hundred miles away. There, under the direction of the missionary in charge Nan Paw became a teacher of others — afflicted like herself. It would not have been strange had she utterly given up to despair, — and sought release by death. But with wonderful submission she gave herself to Christian work, — the only woman in the asylum who could read and teach the Word of God. Here is a translation of one of Nan Paw's let- ters to her sister : " Sister, to you a letter do I send. By the kindness of God I am come to the Home for Lepers, in Mandalay. Here am I to teach His law, and in teaching it I am glad. For this pur- pose, I am persuaded, has He brought me here. Whether I am to remain all my life, or for a little while I know not. My prayer is that God may quickly take me to Himself. " Why He has brought this affliction upon me I do not know. 236 Among the Burmans " When I consider (my condition) my heart is exceeding sorrowful. " The teacher has been very kind, and spent much money upon me. The physician is good. Now in all things, my sister, I place myself in the hand of God. In so far as I am able I will strive to do His will. That I may be happy in pro- claiming His law, will you ever pray. " Your affectionate sister, " Nan Paw." But after a year in the asylum Nan Paw longed to return to her native village. This she was permitted to do. The disease grew worse and worse. Her people, backed by the village priest, then made a determined effort to break down this poor girl's faith in Christ, and turn her again to Buddhism. They knew how to cure the disease, they claimed, and would cure it if she would worship the priest. Pressed beyond endurance she at last in sheer despair prostrated herself be- fore the priest in the attitude of worship. They then gave her medicine several months, the dis- ease all the time growing upon her. Not only the terrible leprosy of the body, but her soul was troubled with the thought that by dishonouring her Lord she had become leprous with sin. One day when they wanted her to join them in their heathen worship she broke out in great indignation : " No I never will worship like that Heroes and Heroines 237 again. By your false and useless promises you made me deny my Lord. But from this time I do it no more. I turn again to my own God, who can at least save my soul." Again Nan Paw sent word that she wished to go back to the asylum. She was an outcast in her own village, and in her own mother's home. No one dared to see her. She cared to see no one. At the Asylum she could be no unhappier. There all would be alike unfortunate, — birds of a feather flock together. I immediately arranged for her return. The native Christians contributed generously to make up the required sum. As Nan Paw would be a teacher, the superintendent kindly offered to pro- vide special quarters for her, apart from the other lepers. I sent word to Nan Paw that I wished to see her before she went away, for I was soon to return to America, and might never see her again ; that I io\'ed her as a daughter, just the same as before her misfortune. But she sent back the pathetic reply : " To dear teacher this brief letter I write. That God ma}' pour a bless- ing upon teacher and all the church members I am praying. " But I am not fit to be seen. To show my face I am ashamed. I do not even meet my friends in the village. Therefore please excuse me. By the half-past eight train I am going to Mandalay. There is with me a very great sor- 238 Among the Burmans row. In no place is there any gladness. Only sorrow's tears are ever falling. Now because teacher, by the favour of God, is trying to help me, it is a great kindness. And teacher has writ- ten favourably to Mandalay in order that I may go. That I may be set free from my great sorrow, and that God may speedily gather to Himself my soul, ever pray." But when circumstances made it necessary for her to come to my house she overcame her fears, and in the dim light let me talk with her, face to face. Again I assured her that " Sayah and Mama " loved her the same as before ; that her Saviour's love was just the same ; that by and by we would be together in heaven, and all be alike, with all these earthly distresses left behind. In the asylum Nan Paw is the only Christian woman among about seventy-five of her own sex and race. Every day she conducts religious ex- ercises ; and every Sunday she stands by the pul- pit in the chapel to set forth Christ as Saviour. After she had been there a few weeks she sent oack this letter : " Dearly beloved teacher. I reverently greet you, and pray that God may pour His Spirit upon you and all the Christians, to do His work. Especially, according to teacher's efforts, in order to do the divine work in this place, — by God's guidance I have come. " There have now been three Sundays, and I have preached. The first Sunday I explained Matt. Heroes and Heroines 239 5 : 1-12. The second Sunday I explained John 3:1-21. The third Sunday I explained Acts 13: 1-12, — about the ruler's faith and God's power. God planned that I should be brought to this place. Nevertheless, teacher, — though I seek ease of mind in this world, I find only dis- tress. Therefore pray that God may speedily take my spirit. Because teacher, — according to the will of God, has helped me, I praise God's mercy. " Your daughter, " Ma Nan Paw." In this child of the jungle, brought to Christ through the agency of the mission school, stricken with a loathsome disease in the prime of hfe ; submissively bowing to the will of God, and striving to show others how to escape from the leprosy of sin, we see the true martyr-spirit. One day the Master will come and touch her with His finger, saying" Be thou clean," and receive her into His Paradise above. XI PECULIAR EXPERIENCES IT is well for the weary worker in a strange land that with the austere and sublime, there is now and then a spicing of the ridiculous. Happy the man who is so constituted as to appreciate the ridiculous when it happens. A few such instances will serve to illustrate the many-sidedness of missionary life. The first was when the writer was a new missionary ; otherwise it might not have happened. The boarding-school occupied the ground floor of the mission bungalow, the missionaries living above it. One day a great commotion was heard in the schoolyard. Looking out of the window, the school children could be seen scattering in all directions. The old saying " Every man for himself, and the devil take the hindmost," was being enacted in a very realistic manner. Hard after the " hindmost " was a demoniac, — a crazy Karen woman. Evidently the children had been teasing her, but oh how they did repent, as they ran ! This terrible creature had seized a short bamboo, and was rushing after them in insane fury. Poising 240 Peculiar Experiences 241 it like a spear, she hurled it endwise. Happily it missed its mark, or there would have been a name or two to strike off the school roll. Advancing at double-quick I got between the children and the enemy before she could make another charge. Whether by faith or by force I must now cast out a demon. Pointing to the gate, I said''^^*." She went not. "Go," I repeated, and suiting the action to the word, started for the gate with my incumbrance. Started, — only that and nothing more. There seemed to be two opinions as to ways and means. I recalled a remark — " The natives are coming to think for themselves." It must be true. This particular native suddenly collapsed, sinking to the ground, in a disgusting heap of obstinacy. Filthy beyond description, hair matted and tan- gled, her whole person so covered with vermin that she was scarcely responsible for her move- ments, — what to do with her I was at a loss to know. It was a larger contract than had been bargained for. Something must be done, or the missionary would lose prestige with the school, and be subjected to repeated annoyances by this crazy woman. Picking her up by main strength, we started again. There was a short struggle at the corner of the house, where she grasped a post with both arms, and held on with the te- nacity of an octopus. Disengaging her from the post, I thought to get up sufficient momentum 242 Among the Burmans to carry her safely through the gate, but failed. Again there was a tug of war. Again might made right, and our unsavoury guest gave up the strug- gle. Casting back a wild but vanquished look, she departed, never to come back. We will pass to the " hot season " of our sec- ond year. The missionaries of the station were spending a few weeks of it on a mountain twenty miles from town. One mission building was in proc- ess of construction, — work that demanded fre- quent inspection. To look after this work I must make the round trip of forty miles once a week, zvJiile 7-estiiig. At one time, passing through a Karen village, the pastor lent me his pony for the journey. On reaching town I threw the lines to a schoolboy, who unsaddled the pony and turned it loose in the compound. When ready to return to the mountains it was found that the pony had walked out through an open gate, and was missing. Search was made, but the pony was nowhere to be seen. While waiting for the day to cool, the pony returned of his own accord, and came trotting into the com- pound. This was luck indeed. The schoolboy quickly saddled and bridled the pony, and away I went, anxious to make up the time I had lost. Arriving at the Karen village I hitched the pony under the owner's house. A grown-up daugh- ter sitting on the stairs, modestly inquired Peculiar Experiences 243 " Where is our pony ? " " What's the matter with this pony ? " I asked. " Our pony is a male," she said. The missionary took off his hat. He scratched his head. It was dawning upon him that he was in a pretty mess. If this is not the pony I borrowed, then where is he ? and whose pony have I stolen ? And where shall I find the money to pay for the other pony, if not recovered, — which is an even chance ? how shall I explain being in possession of this one, if called to account ? It did not take long for these questions to go through my mind. The case called for prompt action, but my empty stomach was calling for food. Mounting the stolen pony I proceeded up the mountain. Be- fore reaching camp, the Karen pastor's son came hurrying up the path, riding on the lost pony. The pony had returned to his own village, fifteen miles, afoot and alone. One problem was solved, and my mind relieved to that extent. But in the eye of the law, should the law find it out, — I was a criminal, for my explanation might or might not be accepted. As the sun was going down, one of the larger schoolboys who was at the camp, — started back to town with the other pony. I gave him a letter addressed to the po- lice, taking upon myself the responsibility. The boy was not to trouble the police if the police did not trouble him. Going by the most un- frequented roads, he arrived in town before mid- 244 Among the Burmans night. Turning the pony loose where first seen, he hurried back to the mountain as fast as his legs would carry him, reaching camp before sun- rise. The missionary nexer knew whose pony he had taken. It is doubtful whether the owner ever missed it. At one time I was passing through an un- familiar jungle accompanied by a coolie, who also acted as guide. Darkness was coming on and good time must be made, or we must spend the night in the jungle. Coming to a place w^here two roads met, I chose the right hand road but the guide insisted that the left hand road was the one to take. The missionary reluctantly yielded to the coolie's bet- ter knowledge of the jungle paths. We went on and on, but instead of coming out into open country, the jungle grew more and more dense. We were lost. It was now pitch dark, so that even the wrong road could no longer be followed. There was nothing left but to spend the night where we were. Just as we had made up our minds to this, I caught sight of a light, through the trees. Groping our way ahead we discovered that we were near a small Karen village. In re- sponse to our shouts two men came to meet us, with guns and torches. They were Christian Karens, and glad to find that the belated guest was a missionary, rather than a dacoit. I soon made myself at home with the family and until Peculiar Experiences 245 a late hour friendly conversation was kept up, through the medium of Burmese. The children were brought to be inspected and praised. The baby, several months old, had not been named. Wouldn't the teacher please give the baby a name ? It is quite customary for the Karens to ask their missionaries to name the babies. To this particular missionary, whose work was wholly among Burmans, it was a unique experience. He had a dear relative in the home-land, named Julia. She should be honoured with a namesake. " Please write it out, because we might forget it," they said. But there was not a scrap of paper in the house. Taking the cover from one of my lunch cans the name was carefully scratched on the inside with a pocket knife, and handed over to be laid up in the family archives. At last the baby had a name, and the mother was happy. Now it was time, and long past time, to get a little sleep. The best mat was unrolled and spread in the open front, for the teacher. In the coolie's baskets was a change of clothing, greatly needed after the dust and perspiration of this long day, — but how could clothing be changed ? — Nor husband nor wife nor daughter would re- tire until they should see how the teacher did it. The natives themselves usually sleep in the same clothes they have worn all day. Is a change de- sired they have only to put on an extra longyi — skirt, and let the inner skirt fall to the floor. 246 Among the Burmans They have no idea how the white people are dressed, until they see them undress. Such an event is too rare to be missed. Husband, wife, and grown-up daughters will stand by, with all the interest of a medical class in a dissecting room, while he takes himself apart, picking up each piece as he lays it off, with comments such as only the untutored child of the jungle would ever think of. There was no help for it, — so, kicking off my shoes, I stretched out as I was, with my saddle for a pillow. The family then retired, but evidently feeling that they had not seen their money's worth. Wishing to enjoy the luxury of a bath in a stream, one is sometimes obliged to wander off in the opposite direction, to throw the villagers off the scent. Were his purpose known, he would have so many of the native maidens at his heels, as to render the situation somewhat em- barrassing. At break of day we were conducted through the jungle by a short cut to the path we should have followed. Having no opportunity to re- visit that village, I never knew what became of little " U-lee." Another experience was certainly interesting at the time, and might have been the last, with no one to describe it. Returning alone from a jungle tour, I reached a river at nine o'clock at night. Peculiar Experiences 247 There was no moon, but the stars were shin- ing. The opposite bank, high and steep, could be dimly seen against the sky. During the floods of the rainy season the bank had caved off, so that neither man nor beast could ascend it. The natives had dug out a narrow path diag- onally up the bank. In the darkness this path could not be seen from the other side. Two Burmans, who were fishing by torchlight, pointed out the direction in which the path would be found. Taking a star to steer by, I forced the pony into the river. Soon the water became too deep for fording, and I felt the rather uncomfort- able sensation of riding in the saddle on a swim- ming pony. By daylight it would not have been so serious, though the current was strong. In the darkness and alone, it was not so pleasant to be in deep water, in mid-river. The pony struggled bravely on until he reached the bank, and scrambled up on a ledge of joint- clay. There was no path to be seen. The pony had landed in a little cove where the perpendicu- lar bank rose from the water's edge. Back into the river he must go. This he refused to do. Getting between the pony and the wall I pushed him off the ledge, springing into the saddle as he went down. The pony was then headed up stream, first swimming around a tree that had fallen into the river. No path to be found in that direction. Returning down-stream, now 248 Among the Burmans wading, now swimming — the path was found at last. A thankful missionary sat down on the bank under the twinkling stars, and wrung the water out of his clothes as best he could, before con- tinuing his journey. The missionary candidate dreams of the time when he will break the bread of life to the heathen. His dream will be realized, in time, — but he will do a great many other things, of which he never dreamed. He may not know a plane from a plummet, yet there are houses to build, and he must be both architect and superintendent. He must understand, or learn to understand everything that pertains to the upkeep and conduct of a large mission, with its many-sided work. He may not know the use of the simplest remedies, but must be doctor for scores, and perhaps hundreds of people. The writer had this to go through, and some of his earlier patients still live to tell how much quicker they might have recovered if the teacher had not treated them. On one occasion a boy came for medicine. He looked very thin and weak. He wanted medi- cine for fever and diarrhoea. The usual questions were asked as to frequency of attacks, etc. When the medicine had been prepared the missionary said : " You take one dose now, and another when vou retire " wb '"^ the Peculiar Experiences 249 boy spoke up, " Oh, no, — it is not for me, it's for mother!' A pupil in the school had frequent fits. The Buddhist priest said that an evil spirit had taken up his abode in the boy. His people came to me, saying that the priest had tried to cast out the evil spirit, but had failed. " Bring him to me," I said, " I will cast the spirit out." He came, swallowed a strong vermifuge, and a dose of castor oil, putting an end to his demoniacal antics. One of the saddest times in the missionary's life is when he must lay down his work, and take an imperatively needed change in the home-land. That it will be no small loss to himself, — in the inevitable sacrifice of household effects, — is the least of his anxieties. But even in this experience he will find a silver Hning to his cloud, as he turns it over. A fellow-worker once unwittingly helped us CO a hearty laugh, — just when we were most needing such a reaction. Boxes had been packed, and were being duly labelled for the home voyage. One piece, to be stowed in the hold of the steamer, had just been marked with black paint. Our friend sat down on this box during his brief call, none of us think- ing of the fresh label. As he turned to go we saw plainly stamped in reverse order across his white duck pants—" not wanted." XII OBSTACLES TO many minds there is great fascination in the thought of self-sacrifice. Separa- tion from native land and loved ones, to spend one's life in a strange land, among unciv- ilized people savours of renunciation more than human. The high plane of spirituality, already attained, would be easily perpetuated. Cut off from everything that had stood ready to prey upon one's weaknesses, those weaknesses would no longer have to be guarded against. In a life devoted to ministering spiritual things to people who have as yet no spiritual concep- tions there would be reflex blessings furnishing all the spiritual help one would need. In short, the missionary is looked upon as belonging to a peculiar order of beings, almost supernatural, dwelling in a sort of seventh heaven of immunity from difficulties against which the ordinary soul must contend. In calling attention to certain hindrances, it is to guard against romantic notions. The depress- ing influence of life among a heathen people hangs over one like a cloud. 250 Obstacles 251 The natives are so sodden in vice, so wedded to their idols, so prejudiced against all foreign religions, so dull of head and slow of heart to un- derstand and beheve. At times it may seem to be all sowing and no reaping, — enough to dis- hearten the most faithful worker. To " sit in the shade of a palm-tree, and break the bread of life to hands eagerly outstretched to receive it" — is not an every-day experience. Sunday by Sunday the native Christians as- semble in the chapel for worship. The new mis- sionary joins them. Here he will not be dis- tressed by the degradation of the heathen with- out. His heart will be glad as he sees these peo- ple, rescued from idolatry, worshipping the true God. He cannot understand what is said, but he can join in silent prayer. It is intensely interest- ing, for a few Sundays. But after a time these services, in which he is utterly unable to take other than a silent part, will be found inadequate to meet his spiritual need. It will be two years or more, before the mis- sionary can join in all parts of their worship. During this time he will often remember with deep longing the privilege of his own church in the far away home-land. In fact, worship with people of another race and tongue never quite meets one's spiritual requirements. Constant out- flow, without corresponding inflow will run any pool dry. Then he will find himself so over- 252 Among the Burmans whelmed with work, perplexed by financial cares, hindered by innumerable interruptions that it will seem almost impossible to find time to put forth special effort by reading, meditation, and prayer, for the maintenance and upbuilding of his own spiritual life. One's very zeal for the kingdom of Christ may dwarf one's fellowship with Christ. No matter how sound in theory, loyal in spirit, or vigorous in action, there will come periods of reaction, though not of discouragement. " Tired in, not of the work." The discouraged missionary is yet to be found. " He shall not fail, nor be discour- aged — till He has set judgment in the earth." Often enough to keep him keyed up to his work he will be blessed with the privilege of witness- ing that which never loses its fascinating interest, — the wonderful transformation of human souls, by the power of the Holy Spirit. Other matters however interesting, are but side-lights ; other experiences, however trying, are soon forgotten in the joy of seeing, and in a measure being instrumental in the advancement of Christ's kingdom. With a heart warm with love for Christ ; warm with love for souls ; full of zeal for soul winning; the missionary is safe. But all these passions he vmst bring zvitJi him, rather than depending upon their being developed in and by service in a foreign land. Obstacles 253 Dr. Judson, after nineteen years in Burma, writing to a foreign missionary association of young men said : " Beware of the greater re- action which will take place after you have acquired the language, and become fatigued and worn out with preaching the gospel to a dis- obedient and gainsaying people. You will some- times long for a quiet retreat, where you can find a respite from the tug of toiling at native work, — the incessant, intolerable friction of the mission- ary grindstone. And Satan will sympathize with you in this matter, and he will present some chapel of ease, in which to officiate in your native tongue, some government situation, some professorship or editorship, some literary or scientific pursuit, some supernumerary trans- lation, or, at some system of schools ; anything, in a word, that will help you, without much sur- render of character, to slip out of real missionary work. " Such a temptation will form the crisis of your disease. If your spiritual constitution can sus- tain it, you recover ; if not, you die." Missionary views have undergone some change since Judson's time, — for instance, — " some sys- tem of schools " has come to be regarded as a necessary and fruitful part of missionary work. Moreover, instead of furnishing sweet release from the " friction of the missionary grindstone," in the school its rubs are hardest. The great 2 5^4 Among the Burmans temptation now is to abandon school work, to engage in " direct evangelistic work " exclusively. But the principal remains the same. Talk about the hardships of pioneering ; pioneering is a picnic as compared with the year-in-and-y ear-out routine of school work. In boarding-schools there is added to the all-day work the all-night anxiety concerning the moral welfare of the pupils. Sick or well, strong or weak and weary, the work is there, and must be accomplished. The dormitories are full of boys and girls, and constant care is the price of discipline. Nearly every day some are on the sick list, and must be visited, and remedies administered under the missionary's own eye. In serious cases the missionary becomes the watcher. I have in mind an instance when the cholera broke out in a neighbouring mission school. The lady in charge of the school took several girls into her own house, nursed them day and night, in addition to her regular work, and brought them safely through the crisis. But at what a cost. A few days later a company of sorrow -stricken missionaries were gathered around her grave, with difficulty restraining their emotion to con- duct the burial service. A beloved sister had fallen, as truly a martyr as ever gave a life to the Master's service. The climate of Burma is peculiarly trying. Arriving in November, as most all new- Obstacles 255 comers do, everything is seen at its best. The rainy season has passed, leaving a placid smile on the face of nature. The nights are cool. Friends will see that the newcomer keeps in the shade from eleven o'clock in the morning until five in the afternoon, — for a tropical sun can be depended on to do his duty at that time of day, the year round. As the season advances the nights become cooler, and towards morning a chilling fog sets in. The preceding afternoon having been hot, one retires in a perspiration, every pore open, finally dropping off to sleep — without any covering, save his pajamas. With the coming of the fog there is a sudden drop in temperature, and one is fortunate if he does not wake up in a chill, and have the doctor for his first morning caller. Persons with weak lungs find this the most trying season of the year. But this is the " cold season," and the time when missionary work out in the district must be vigorously pressed. Away through the Karen, Shan, Chin, and Kachin hills, missionaries push their way. In the plains other missionaries are doing their best to reach as many villages as possible before the " hot season " sets in. Work which ought to close early in March, if the missionary's health is considered, is often continued until April. But this is done at the expense of health, and shortens one's term of service. At least one month of the hot season 256 Among the Burmans must be spent at some mountain resort to escape the heat, secure needed rest, or for neglected literary work, if strength permits. It is not in the power of flesh to work on twelve months in the year, in the heated plains, without sacrificing strength that might be more wisely conserved. After a serious illness, I spent a few weeks alone in a mountain camp, during my last hot season in Burma. Several great vultures kept me company by roosting in a tree close by, every night for a week. My rapid improvement did not furnish an en- couraging prospect, and they left. The fact that they had occupied the tree before I came to occupy the camp, did not make their presence much less suggestive. By the middle of May the " Southwest mon- soon " sets in. Then for five months it is rain, rain, rain. But though enough rain falls to inundate a country less amply provided with natural drainage, the awful heat continues. Clouds shut out the sun much of the time, but the steamy heat is exceedingly enervating. Clothing and bedding are clammy from the ex- cessive dampness. Shoes taken off at night are mouldy in the morning. The unavoidable ruin of shelves of fresh new books from the home-land is enough to break one's heart, unless he has grace to take joyfully the spoiling of his goods. But as a merciful provision against allowing the Obstacles 257 mind to dwell on such misfortunes, the " prickly heat " {Lichen tropicus) with which one's body is covered, will demand frequent attention. The rainfall varies in different parts of the country. In Maulmain and Sandoway the annual rain- fall is about two hundred and fifty inches. In Rangoon the precipitation is about two thirds of that amount. Mandalay is in the dry belt where the rainfall is very light, and irrigation is re- sorted to for cultivation. But still farther north, at Bhamo, the rainfall is heavy. The every-day display of wild beasts, reptiles, and insect life is rather disappointing to the newcomer. In the year 1902 only seventy-three people were reported as killed by wild beasts, and 1,123 by snakes and poisonous insects. But we find that 4,194 cattle were killed by tigers; 1,386 were killed by leopards ; six by bears, twenty- eight by wolves, and 4,986 by snakes. More cattle were killed by snakes in Burma than in all the rest of India. Doubtless many such deaths in remote places, are not reported at all. Under a certain Christian chapel when the ground was covered by a flood, an average of six centipedes were counted on each post. Other localities are equally favoured, but they are scattered about, in piles of lumber, under old boxes, and wherever they can secrete them- selves, now and then one appearing m a corner 258 Among the Burmans closet or crawling on the floor. On one occasion when about to take my family out for a walk two scorpions must first be dispatched. They were found on the inside of our little boy's jacket, taken from a nail on the wall. Cobras and vipers sometimes find their way into houses, — but this happens more frequently in India than in Burma. These reptiles, though not often seen, are known to be about, so that some degree of caution is in order at all times. The general practice of elevating the house- floor several feet from the ground greatly lessens the number of these unwelcome visitors. Not even the newcomer complains of a scarcity of the far-famed white ants. Should he fail to appreciate their numbers and powers, an experience similar to that recorded in " The Bishop's Conversion " will make him wish he had heeded the warnings of older residents. Each queen is said to deposit about three million eggs a year. As they do their house- keeping and rear their antlets underground, a tropical sun making the hive a first-class incubator, the success of each colony is well assured. During the day myriads of other kinds of ants may be seen, but not a white ant shows his head. Leave an old box on the ground over night., and in the morning thousands of these destruc- tive insects will be found underneath, eating the Obstacles 259 bottom out of it. Some of the houses built by the early missionaries, who had not learned the likes and dislikes of the white ant, were destroyed in a few years. But a house made wholly of ant-proof timber does not insure one against their ravages. Under cover of the darkness they send out their spies. The house is searched from foundation to garret. They make careful note of the location of deal-boxes, book-shelves and other tempting articles, smack their lips, and return to give their report. The floor of nearly all residences is ten feet or more above the ground, the lower part being left unoccupied. The ants, directed by their engineers, select a post, and rapidly build a covered way, about the size of half a split lead-pencil, up its side. Sand, made sticky by glue from their mouths, is the material used. Reaching the floor the path is continued along a crack in the floor, finally coming out under or behind the article selected for destruction. Unless something wanted leads to their discovery, their work will go on until chest and contents are utterly ruined. Return- ing from a three weeks' absence, I found several of my choicest books riddled by these pests. In place of valuable marginal notes that could not be restored was a paste of sand. Such an experi- ence is not, at first flush, conducive to spirituality. Rather it makes one sigh for a more expressive vocabulary, adapted to his profession. While 26o Among the Burmans superintending the work of demolishing an old mission house five heavy timbers fell all at once, on as many sides of me. These timbers ap- peared to be securely fastened, but white ants had eaten away the wood so that nails and bolts had no hold. The building had been condemned as unsafe over and over, but for want of other shelter had been occupied by a missionary family until the day before. It was little less than a miracle that the heavy roof had not crushed down over their heads. The most dreaded diseases are cholera and fever. In the first Burmese war seventy-two per cent, of the British troops died, only five per cent, be- ing killed in action. After the annexation, rail- road and steamship companies revolutionized transportation, substantial barracks and bun- galows have taken the place of bamboo-and- thatch shanties, for the accommodations of Europeans. Improved sanitary arrangements in the towns have greatly decreased the mortality among natives. Compulsory vaccination is stamping out smallpox. Each large town has its hospital and civil surgeon. In six or eight different places medical missionaries are sta- tioned. Many improvements have been made since the time of Judson, — but the climate has not changed. As organized mission-work develops, the strain Obstacles 261 on the missionary increases. To the " care of all the churches " the mission schools have been added. Work enough for four falls upon one. Breakdowns are inevitable. Careful inquiry has established the fact that the average term of mis- sionary service is considerably longer than that of Europeans in civil, military or mercantile pur- suits, though the missionary lives by far the moi ^. strenuous life. If it is desirable that the missioi. ary should render a long life of service, this ex tension of each term beyond the limit of his strength is very poor economy in the society which he represents. But in the majority of cases the mistake is made by the missionary him- self. Body and soul he is wedded to his work. There never comes a time when he is not mak- ing some special effort, that he shrinks from en- trusting to another, — for the advancement of the kingdom. If another is not available to take up the work he will almost die at his post rather than leave his people " as sheep having no shepherd." The remedy is in the hands of God's people in the home-land. Had he not learned to possess his soul in patience the missionary might feel dis- turbed by unfriendly criticisms directed against missionaries and their methods by that worldly- wise individual known as the " globe-trotter." Entertained at the missionary's home, and in much better style than the missionary can afford or indulges except on such occasions, he sits in 262 Among the Burmans the best room, and by the Hght of the only table lamp in the house dashes off an article on " Mis- sionary Luxury." He travels three thousand miles, and visits fifty stations in three weeks, then goes home to pose as an authority on missionary methods, life in the tropics, etc. It is simply in- credible what a variety of misconceptions one can pick up in three weeks in a strange land. Representatives from churches and societies in the home-land are gladly welcomed, if they pur- pose to remain long enough to form correct views of the situation. It takes the missionaries themselves at least two years to form such views. Not long ago a noted Christian worker visited Burma. He was very earnest in his desire to see much in a little time, and yet get at the real heart of things. To further his desires two mission- aries arranged a jungle trip, that the visitor might see the people in their native haunts. The last stage of the journey must be made by ox- cart. As they were loading up for the start he turned and said, " Now brethren, you know, — I want impressions!' Then again, more emphatic- ally as he stepped in front of the wheel to put a bundle on the cart — " You understand now, — I wa^it impressio7is!' The off-ox seemed to sym- pathize with him, for he gave him an impression then and there, — on the right knee-cap. Then another on the left knee-cap. In great pain the young enthusiast staggered to a log and sat Obstacles 263 down. Helped into the cart, he rode the rest of the journey. The lameness lasted him several days. Doubtless the memory of these first im- pressions will last much longer. The visitor will learn more in three days of Burma fever than in an entire cool season. True, he will have sincere sympathy, and the best at- tention possible. But everybody knows that if true conceptions are to be gained, to be dissemi- nated in the home-land, it is a good investment. Visitors, like new missionaries, will not be guided by the advice of the more experienced. That disasters are not more frequent is largely due to the fact that Burma is visited when the climate is at its best. An exception to the rule was the visit of a lady who had for many years been actively inter- ested in foreign missions. Warnings as to the deadly effects of a tropical sun, and the danger of contracting fever from undue exposure had no influence. Repeated cautions that the head must be protected with the customary " sola tope " in place of the black straw hat were disregarded. Quinine, the universal and only effective remedy in first symptoms of malaria, was rejected. She was " not subject " to these things. In short, the missionaries were unnecessarily cautious in mat- ters of health. Malaria changed to settled fever, and went beyond the power of the best medical skill and nursing to control. 264 Among the Burmans This noble worker, who had served long and well here below, and might perhaps have served yet longer, went to a happier service above. Notwithstanding the many disasters, experi- ence still remains the only teacher whose voice commands attention. To meet every obstacle and trying experience the consecrated worker girds up his loins, strong in the consciousness of the fact that he is an " Ambassador for Christ " the highest office in the gift of the King of Kings. His very ob- stacles may become stepping-stones to higher attainments. XIII WHAT HATH GOD WROUGHT ADEQUATELY to answer the question, at any given time, What hath God wrought? — is beyond the power of short-sighted human comprehension. As one studies the history of Christian mis- sions in this land, comparing the present with the past, the question becomes an exclamation ; yea, what hath God wrought! In 1819, after six years of seemingly fruitless labour, Judson baptized the first Burman convert from Bud- dhism. In 1828 Boardman baptized the first Karen convert from spirit-worship. Now about forty- five thousand baptized Christians, in Baptist mis- sions alone, chiefly Karen, but with the Burman and several other races strongly represented assemble in Christian chapels, without fear, or hindrance. Including adherents, this number may be multiplied threefold. Including the mission work of the Roman Catholics, Church of England, and other societies and their adherents ; European officials, traders, and troops ; Eurasions, and immigrants, — the census 265 266 Among the Burmans of 1 90 1 gives a total of 147,526 returned as Christians. Calculated on the same basis as the Roman Catholics and Church of England three-fourths of this grand total should be as- signed to the Baptists. And as a result of actual mission work among indigenous races, a much larger proportion must be credited to these American Baptist missions. In casting up re- sults as represented by present numbers, we should not lose sight of the thousands who have died in the faith during the ninety years of Christian missions in Burma. And I fain would believe that a good number who never " wit- nessed the good confession " have died believing " unto the saving of the soul." I will give one such instance among the many, as related to me by one of my preachers, himself a Buddhist, at the time. " They told me that an old man in the village where I was staying, was dying. I went to see him. Sure enough, he was near the end. His people were giving him very little attention, being angry because he declared that he would die as a Christian, not as a Buddhist. A Christian preacher had been through the vil- lage a long time before, and left a tract with this old man. He read it, pondered on it, and be- lieved it. As I sat beside the mat on which he was lying he said to me : ' I am not a Buddhist, — I have cast that all away. I believe in the Eternal God this tract tells me about. I am go- What Hath God Wrought 267 ing to Him. When I am dead, don't let them bury me according to the Buddhist custom. Just roll me in my mat, and cover me in the ground.' Then he looked upward, his face brightened, he raised his feeble hands and exclaimed, ' I can see Celestial beings up there, — they are calling me.' He did not say angels, — he never had heard anything about angels. And I did not know what he was talking about. I was not a Christian then. His relations said his mind had gone bad, but he paid no attention to what they said, — only kept on talking about his vision of celestial beings beckoning him from the sky. In that way he died. They buried him according to the Buddhist custom, but I think he was a true disciple." The wife of one of our jungle Christians re- jected all attempts to win her to Christ. It seemed to be a case of ignorance and indiffer- ence rather than the bitter prejudice shown by the majority of Burmese women. During the last two years of her life she was an invalid. When the end came her husband was the only Christian in the village. Suddenly turning her eyes towards the mountains, as if hearing something — she said to her husband, " There is a great company of disciples there on the mountainside. Sayah Gyi and Mama (the missionaries) are with them, — and they are call- ing me." With a smile onherfaceshepassedaway. 268 Among the Burmans In life she had not " confessed," but in death, as her spirit hung between two worlds her vision was not of the spirits of her lifelong superstitions, — but of the missionaries and dis- ciples saved by the blood of Christ. You have the story, — interpret it as you like. In all the old mission stations the native evangelists report a good number who secretly declare their conviction that Christianity is right, the ancestral religion wholly wrong. Some go so far as to assert that they no longer worship idols, but do, secretly, worship Christ. But no amount of urging or encouraging will induce them to break utterly with Buddhism, and openly confess Christ. They will not even risk the consequences of attending services in the mission chapel. That some are in a measure, sincere, there is no doubt. Imagine, if you can, what would be the social standing of a hitherto orthodox Chris- tian in America, should he renounce Chris- tianity and go over to gross idolatry. From ostracism he would suffer no more, from perse- cution far less than the poor native who re- nounces Buddhism, for Christianity. Whether any of them are numbered among the saved, is not for me to say. There is another thought which throws a bright ray of light on the great dark wall of paganism. It is not one of the results of Chris- w o s c o X What Hath God Wrought 269 tian missions, but it is a result of the work of the Christ of missions. I refer to thousands and millions of infants and little children who die in pagan lands. If little children in Christian lands are immortal, why are not little children in pagan lands also immortal ? If little children are included in the saving work of Christ, are they not so included the world over ? It is hardly conceivable that Christ would have said, — with children of non-Christians around Him : " Suffer the little children to come unto Me, and forbid them not, for of such is the kingdom of heaven," had He not considered them choicest material for His kingdom. Other- wise the words " Except a man become as a little child " — would have been incongruous. Now when we consider that probably one- third of the children born in heathen lands die before they come to the period of moral responsi- bility, a new factor enters into our conception of heaven. Now for a case in point. A little child died in my mission. The father was a Christian, the mother a heathen. One insisted that the child should be buried according to Christian custom, the other insisted that the burial should be according to Buddhist custom. The father, backed by the Burman pastor, prevailed. On the way to the cemetery I had to stop the pro- cession to drive a snake out of the road. Just as the service at the grave began, another snake 270 Among the Burmans passed between the native preaclier and myseH as we stood side by side. It seemed as if Satan himself was siding with the heathen mother and would snatch away the soul of this innocent child. While the little grave was being filled, I tried to cheer the father, by telling him that Jesus had, in love, taken the child to Himself. He knew that the mother would do her worst to bring up her child in heathenism, so He had graciously transplanted it to His paradise above. Accepting this view of the case, the father was comforted. There are many such encouraging factors which form no part of mission reports. Before proceeding to the more palpable triumphs of Christian missions, I would point out that much has recently been said and written of a •' Revival of Buddhism." I do not share in the impression that Buddhism is becoming stronger than in former years. The presence of a European clad in yellow robes, parading through the chief towns of Burma, making great pre- tensions, and reviling the Christian missionaries, created a sensation for a time. But his claim to be the head of Buddhism was not quite to the taste of the many native priests who, locally, or for the province, aspired to that position. Hardly more to their taste was his departure, taking with him a generous sum of money collected during his tours. Every now and then one hears of new societies for propagating Buddhism. But What Hath God Wrought 271 much of this is mere pomp and show. A few of the more popular pagodas are periodically treated to a coat of gold-leaf. The bulk of this great expense is borne by men who have amassed fortunes under British rule, and is more to add to their renown than from real religious zeal. But where one pagoda is now regilded, scores were built and gilded, under Burman rule. Wealth and education have raised many Burmans to prominent positions. Each one of these gaily attired lords would like to have it said, " He loveth our nation, and has gilded our pagoda." In this they are encouraged by the friendly at- titude of the provincial government towards the religion of the land. In June, 1903, the trustees of the Shwe Dagon pagoda issued to prominent Europeans and others the following invitation : " The trustees of the Shwe Dagon pagoda will have the pleasure of , on Sunday, the 7th June, 1903, on the platform of the pagoda, to witness the most sacred ceremony of unveiling the covering of the upper portion of the pagoda as the plating of the same with beaten gold sheets has now been completed. " Sir H. Thirkell White, chief judge of the chief court of Lower Burma has kindly con- sented to perform the duty of unveiling. " U Shwe Waing, " Managing Trustee. " Shwe Dagon Pagoda." 272 Among the Burmans The Rangoon Gazette thus described the event : " He arrived at nine o'clock, and was received by the trustees of the pagoda, who conducted him to a platform where a small pagoda about two feet high and studded with rubies, diamonds and sapphires, was resting on a massive silver Burmese carved stand. This pagoda was hollow and on being opened was disclosed another pure gold miniature pagoda resting on a beautifully cased gold vase. This miniature pagoda also came to pieces and con- tained a nugget of pure gold, part of the gold plates used in regilding Shwe Dagon. Two of the trustees, Maung Po Aung and Maung Po Tha, then each read an address and the signal was given to the man on the top of the pagoda, and Sir H. Thirkell White pulled a handle which was connected by wire with the cloth frame on the Hti, and the frame thus fell apart and dis- closed to view the massive pinnacle of gold. The people broke out in cheers, and the band of the king's regiment played the national anthem, and this closed the proceedings. It has taken over 140 viss of gold-leaf for the regilding, the cost being between seven and eight lacs of rupees," over ^250,000. This event, in which the most conspicuous figure was a prominent English offi- cial, though in unofficial capacity; and closing with the strains of " God Save the King," is What Hath God Wrought 273 heralded far and wide as another indication of a revival of Buddhism. Were Buddhism wiped out of existence the pagoda would still be preserved, as at once the most ancient and most conspicuous object in the city, — the first seen as one approaches the shores of Burma. Buddhism never has lost its strong-hold on the races of Burma that many centuries ago adopted it. These spasmodic outbreaks of seeming zeal, interpreted by many as indications of increasing life, I interpret as signs of increasing weakness. As in India, these people are becoming alarmed by the headway that Christianity is slowly, steadily gaining in their land. It is a struggle against the irresistible tide of Christian missions. Something more than flaming pagoda tops, and societies with high sounding titles will be re- quired to stay the tide, and Buddhism has nothing else to offer. One hundred and fifty Protestant missionaries, with hundreds of native evangelists and teachers constitute a force, which under God, is undermining false systems and establishing the kingdom of Christ. The unveiling of the gilded pagoda top was a great event, such as happens once in a decade. The place was crowded with Burmans, and many sightseers of other races. But on that Sunday, and every Sunday, nearly if not quite an equal 274 Among the Burmans number assembled in the many Christian churches in that city. Judson, forbidden by the king to preach the " Jesus Christ reHgion," had faith that the future of missions in Burma was as bright as the promises of God. If in the year 1903 he is per- mitted to look down upon the land of his toil and suffering, he can see American missions firmly established in thirty different stations, and more than one hundred missionaries in actual service, all under the protection of the flag of a Christian nation. Buddhism is reviving, as the serpent revives to strike the rod from which it is receiving its death-blow. Among the far-reaching results of mission work stands Judson's translation of the Bible into the Burmese language. From the time when he triumphantly held aloft the last leaf of this translation, until the present time, Judson's Bible has been used by all Protestant societies doing mission work among the Burmans. It has been revised by later missionaries ; but so scholarly, and so loyal to the Greek text was it, that com- paratively few changes have been found necessary. Some have criticised it as containing interpreta- tion, at certain points, in place of literal trans- lation. But in so far as this is true it seems unavoidable, it being impossible to reproduce the meaning word for word. Failure to reproduce the meaning would not be, in the highest sense. What Hath God Wrought 275 a translation. But the severest criticism passed upon it is because literal translation was adopted where the critics would have a translitera- tion. Of scarcely less importance than Judson's Burmese Bible are the translations, by later mis- sionaries, of the Bible into Shan, Sgaw Karen, and Pwo Karen. The American Baptist Mission Press, at Rangoon, is turning out vast quantities of Christian literature. Bibles, tracts, hymn books, and a great variety of other useful material for evangelistic work find their way to the remotest corners of the land. Karens and Talaings in Southern Burma, even into Siam ; Shans and Kachins on the Chinese border, to the east and north ; Chins in the northwest ; Burmans and Karens throughout the land may have this Chris- tian literature in their own tongue. It can almost be said that the Mission Press is evangelizing Burma by machinery. At each of the thirty stations of the American Baptist Mission a school has been established. Where work for different races is carried on at the same station there is a school for each race. There are scores of out-station schools, but the station school is the centre of influence. Here it is that the young lady missionary finds her grand- est opportunity for usefulness. It is hard work, — this steady day-in-and-day-out routine, nothing 276 Among the Burmans harder in the whole round of missionary en- deavour. But there is also fascination in it. With a large body of Christian pupils, as in the Karen schools, there is stimulus in it. Here are scores of young men who are soon to go out as preachers and teachers, in their native villages, or as mis- sionaries to unevangelized tribes. Young women, too, going out as teachers, Bible-women, or per- haps as wives of some of these Christian young men. The missionaries report so many churches, so many Sunday-schools, so many evangelists sent out, — but it is largely due to the faithful work of our young ladies from the home-land that these evangelists were first won to Christ, while pupils in the station schools. To take these boys and girls when they came as children from distant villages, untidy offspring of the " great unwashed," and under God, mould them for Christian service, is as grand a work as ever fell to a consecrated missionary's lot. Thus the Christian school is letting in the light, arousing dormant faculties, furnishing scores of mission helpers, and paving the way for more glorious triumphs of the gospel in years to come. At the close of 1902 the grand total of 19,430 pupils were under instruction in schools of the Ameri- can Baptist Mission in Burma. Of this number 135 were in the theological seminary at Insein. All are under Christian influence, and engaging What Hath God Wrought 277 in daily Bible study. But what of the character of native converts ? Have the backward tribes sufficient intelli- gence and stamina to make trustworthy Chris- tians ? this question is often asked. A mission- ary thus describes the first Karen she ever saw, — " Suspended from a yoke from the forehead, hanging down the back of this Karen was a large pig suspended in bamboo strips to keep him quiet, and this pig had been brought by the man from the mountains. The man himself was very untidy, his single garment was after the shape of a pillow case ; his hair, if ever it had been combed, had not been for many a day, and I said to Dr. C ' It hardly seems possible there is more soul in the burden- bearer than in the burden.' He looked at me in astonishment, and said, ' Why, that is the dearest old deacon in the mountains.' And I said, ' If that is the dearest old deacon in the mountains, then there is hope for everybody.' " In a letter to the Rangoon Times an English traveller wrote as follows : " Close to police barracks at Myitta (near Siam) is a native Baptist church. There are no mis- sionaries in the neighbourhood, but Christianity has widely spread among the Karens from the American Baptist missions in the Karen district proper. The Karen Christians observe the Sab- bath with Scotcli precision ; no doubt its observ- ance falls in with their happy indolent disposition 278 Among the Burmans which would embrace eagerly a creed that of- fered them seven days of rest in the week. It is a little disconcerting for a keen sportsman, who has lost all count of the calendar in this remote corner of the world, to be told, when ready equipped for a day's shooting, that it is impossi- ble to obtain beaters, because it is Sunday." At a point not so remote from civilization an official whipped a Christian Karen for refusing to work on Sunday. The missionary's request for an explanation being ignored, the matter was referred to the lieutenant-governor. The official was repri- manded, and an order issued that no Christian should be compelled to work on Sunday. In his book " The Loyal Karens," Mr. Smeaton, late chief commissioner of Burma, says, " It is not often given to witness such a remarkable development of national character as has taken place among the Karens under the influence of Christianity and good government. " Forty, aye, thirty years ago, they were a de- spised, grovelling, timid people, held in contempt by the Burmese. At the sound of the gospel message they sprang to their feet, as a sleeping army springs to the bugle-call. The dream of hundreds of years was fulfilled ; the God who had cast them off for their unfaithfulness had come back to them, they felt themselves a nation once more. Their progress since has been by leaps What Hath God Wrought 279 and bounds, all from an impetus within them- selves, and with no direct help from their rulers ; and they bid fair soon to outstrip their Burmese conquerors in all the arts of peace." By their fruits ye shall know them. Where only a few years ago were tribal wars, child-stealing, house- burning and savagery, now are quiet, orderly vil- lages, each with its preacher and teacher, chapel and school. Rubbish and filth that they never saw while in paganism, have been cleared away. Faces are brighter, bodies better clothed, rice- bins better filled. Many of the boys and girls are away in the town school for better training than the village school can provide. Here and there, on the elevated bamboo verandas may be seen young wives who have had this better training, evidenced by their absence of fear that a clean skirt will bring upon them the eyes of the entire village. These are a few of the many changes forecast in the promise — "I will say unto them that were not My people, Thou art My people ; and they shall say. Thou art my God." About eight hundred Protestant churches, with as many pastors and evangelists, are among the more tangible results. A Christian college for all races, theological seminaries for Karens and Burmans, the latter open to Burmese speaking candidates from other races ; and a Bible training school for the young women are preparmg pastors, evangelists, teach- 28o Among the Burmans ers and Bible women, to meet the ever increasing demand. Already native missionaries have gone out to work among the Shans, Chins and Ka- chins. And still the finger of God is pointing onward, — to western China, and the region around Tibet, sources from which the races of Burma came, and where kindred races still exist. Without dealing in uninteresting statistics, I have tried to indicate some of the conditions amid which missionary work in Burma has been, and still is being conducted, and some of the results of the work. In spite of separations, privations, distractions, effects of climate, and other trying experiences, missionary life has its compensations. Chief among them is the satisfaction of seeing the image of God reappearing in human faces, hearts, and lives, and the privilege of helping to win a nation to Christ. This it is that keeps the mission- ary at his post, or hurries him back to his field from a half-rest in the home-land ; while first, last, and all the time there is ringing in his ears the Mas- ter's parting message — " Go, preach the gospel to the whole creation," — every word of which, as Dr. Ellis once said, " is a heart-beat of the Holy Ghost." In the Great Commission, and the great need he finds ample justification and obligation for vigorous and unceasing missionary effort. After the battle of Lookout Mountain a dying What Hath God Wrought 281 soldier, roused by a sound of shouting, said to a comrade who was supporting him — " What was that ? " " Why — that's our boys ! they have car- ried the heights, and planted the flag upon them ! " With a smile the dying soldier said," I helped put it there." All along the mission-front the great struggle with paganism is still going on. But by and by the battles will have been fought, the victory won, and you and I will be standing with that great company which John saw at Patmos, — for it is yet future. Burmans and Karens, and people of India and China, and Africa will be there, just as it reads : " Out of every nation, and of all tribes and peoples and tongues." And as we stand there in the presence of our Saviour, — the Lord of the Harvest, — it will be a happy day for you and me, — if we can say like the dying soldier — " I helped put them there." UNIVERSITY OF CALIFORNIA LIBRARY Los Angeles This book is DUE on the last date stamped below. OE (ffiMe l^fe^ t^^C o uO^^ A.M. Form L9-25A'8','^6 (9852) 444 APR 1 8 1988 OEC 181995 411 30 .A^^"^ V t:. -^ 6A n V.V. i 121314151 ■'1. ^ THE LIBRARY UNIVERSITY OF CALIFORNIA. 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