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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..8172676 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #51080 (https://www.gutenberg.org/ebooks/51080) diff --git a/old/51080-8.txt b/old/51080-8.txt deleted file mode 100644 index 90199a9..0000000 --- a/old/51080-8.txt +++ /dev/null @@ -1,6793 +0,0 @@ -The Project Gutenberg EBook of Among the Burmans, by Henry Park Cochrane - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Among the Burmans - A Record of Fifteen Years of Work and its Fruitage - -Author: Henry Park Cochrane - -Release Date: January 30, 2016 [EBook #51080] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK AMONG THE BURMANS *** - - - - -Produced by Charlene Taylor, Diane Monico, and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - - - - - - -AMONG THE BURMANS - -[Illustration: A TYPICAL SHAN] - - - - -[Illustration: (titlepage)] - -Among the Burmans - -A record of fifteen years -of work and its fruitage - -By -HENRY PARK COCHRANE - -ILLUSTRATED - - -NEW YORK CHICAGO TORONTO -Fleming H. Revell Company -LONDON AND EDINBURGH - - - - -Copyright, 1904, by -FLEMING H. REVELL COMPANY - - -New York: 158 Fifth Avenue -Chicago: 63 Washington Street -Toronto: 27 Richmond Street, W -London: 21 Paternoster Square -Edinburgh: 30 St. Mary Street - - - - -Preface - - -The aim of this book is to give a true picture of life and conditions -in Burma. Heathen religions, superstitions, and native customs -are described as seen in the daily life of the people. Concrete -illustrations are freely used to make the picture more vivid. Truth -is stronger than fiction. In matters of personal experience and -observation I have used the "Perpendicular Pronoun" as more direct -and graphic. In matters of history I have read nearly everything -available, and drawn my own conclusions, as others have done before -me. If interest in "The Land of Judson" is stimulated by reading this -little volume, its object will have been accomplished. - - H. P. C. - - - - -Contents - - -I. FIRST EXPERIENCES 9 - -II. LIVING LIKE THE NATIVES 27 - -III. CUSTOMS OF THE BURMESE 37 - -IV. CHIEF RACES OF BURMA 70 - -V. BUDDHISM AS IT IS 113 - -VI. BURMA'S OUTCASTS 146 - -VII. A NATION IN TRANSITION 157 - -VIII. "BY ALL MEANS--SAVE SOME" 167 - -IX. "WITH PERSECUTIONS" 208 - -X. HEROES AND HEROINES 224 - -XI. PECULIAR EXPERIENCES 240 - -XII. OBSTACLES 250 - -XIII. WHAT HATH GOD WROUGHT 265 - - - - -LIST OF ILLUSTRATIONS - - - FACING PAGE - -A TYPICAL SHAN Title - -RAW MATERIAL (KACHINS) 30 - -KACHINS SACRIFICING TO DEMONS 30 - -POUNDING RICE 40 - -DANCING GIRLS 48 - -TATTOOING 56 - -BUDDHIST SHRINES 78 - -BURMESE WOMAN WEAVING 90 - -WORSHIPERS 116 - -A KAREN FAMILY 128 - -BUDDHIST IDOL 128 - -THE LAST KING OF BURMA 158 - -GOVERNMENT HOUSE, RANGOON 164 - -HOW WE TRAVEL BY CART AND BOAT 172 - -TRANSPLANTING RICE 180 - -DORIAN SELLERS 180 - -PINEAPPLES AND JACKFRUIT 204 - -ELEPHANTS AT WORK 222 - -BAPTIST CHURCH, RANGOON 268 - - - - -Among the Burmans - - - - -I - -FIRST EXPERIENCES - - -The _Chanda_ was slowly making her way with the tide up the Rangoon -River. Two young missionaries, myself and wife, were leaning on the -rail, deeply interested in the scene before us. The rising sun, -sending its rays over the land, seemed to us a pledge of the Master's -presence in the work to which we had consecrated our lives. On every -hand were strange sights and sounds, strange scenery, strange craft, -strange people; everything far and near so unlike the old life that -we had left behind. But it was something more than new sights and -sounds that stirred in us the deep emotion expressed in moistened eye -and trembling lip. Thoughts were going back to the time when we heard -the call, "Whom shall I send, and who will go for us?" And now that -we were about to enter upon the realization of that to which we had -so long looked forward, hearts too full for utterance, were stirred -with gratitude and praise. But not long were we permitted to indulge -in either retrospect or prospect. As the steamer drew near the dock -all was turmoil and excitement,--officers shouting their orders; -sailors dragging the great ropes into place; passengers getting their -luggage ready for quick removal; friends on ship and shore eagerly -seeking to recognize a familiar face; waving of handkerchiefs; sudden -exclamations when an acquaintance or loved one was recognized. - -At last the gangplank is in place, and on they come,--officials, -coolies, business men, hotel-runners, representatives of many races, -and conditions, energy for once superseding rank; missionaries well to -the front to extend a welcome to the newcomers. - -What a power there is in the hearty hand-shake and cordial -greeting! To the newcomer, who has everything to learn and much to -unlearn,--this warm reception by the veterans is a link to reconnect -him with the world from which he seemed to have been separated during -the long voyage; a bridge to span the gulf of his own inexperience; a -magic-rite of adoption into the great missionary family; a pledge of -fellowship and cooperation for all the years to come. - -It was Sunday morning,--though few in that motley crowd either knew or -cared. Mohammedan, Hindu, Parsee, Buddhist, and "Christian" jostled -one another, each intent on his own affairs, and all combining to -make this the farthest possible extreme from a "day of holy rest." -Little wonder that this first Oriental Sunday was a distinct shock -to the new missionaries. They had yet to learn that on many such -Sundays they would long for the "Sabbath- and Sanctuary-privileges" -of the home-land. But soon it became evident that the missionaries at -least, were about the "Father's business," each hurrying away to be -in time for the morning service in his own department of mission-work -among many races. To the eye of one who has just landed in Rangoon -each individual in the throng of natives on the street seems to have -arrayed himself as fantastically as possible, or to have gone to -the other extreme and failed to array himself at all. But at these -Christian services one sees the natives classified according to race, -and learns to distinguish certain racial characteristics,--of feature, -costume, and custom. A congregation of Burmese is a beautiful sight, -their showy skirts, turbans, and scarfs presenting the appearance of a -flower garden in full bloom, but especially beautiful as a company of -precious souls turned from their idols to the "True and living God." - -Among our first experiences was a warm appreciation of the kind -attempts on the part of the missionaries to initiate us, by means of -good advice, into life in the tropics. "Now _do_ be careful about -exposing yourself to this tropical sun. Remember, you are not in -America now." - -"That solar tope of yours is not thick enough for one who is not used -to this climate." "Flannel next to the skin is absolutely necessary, -as a safeguard against malaria, dysentery, and other complaints so -common here." "Now dear brother and sister, you must look out and not -let your zeal run away with your judgment. Yankee hustle won't do in -Burma." - -Dear souls, we thought, you mean well, but we are not subject to these -troubles of which you speak. Their warnings sink about as deep as the -remark of one of our party who ran down the gangplank just ahead of -us: "When you have been in the country as long as I have, etc.,"--an -old expression, now under the ban. A few months later we began to take -their advice. Experiences leading to such action will be described -further on. Two days afterwards we reached our mission station, just -as the sun was going down. While picking out our "luggage" (it was -baggage when it left America) we received our first impressions as to -the British Indian system of checking, or "booking," as it is called. - -A luggage receipt given at the starting point, called for so many -pieces. Then we found that to each article was glued a patch of paper -on which its destination was marked, and also a number corresponding -to the number on the receipt. All well so far. The luggage clerk -seemed neither to know nor care, but left each passenger to claim his -own. - -We noticed too that everything imaginable was allowed to be booked, a -certain number of _viss_ in weight being allowed free on each ticket. - -To our observing eyes, each passenger's luggage indicated about how -long he had been in the country, or how much he had travelled. - -Some evil spirit seems to possess the luggage clerk's assistant to -glue the label in a new place each time, cancelling other bookings -by tearing off loose corners of old labels. This custom is specially -trying to spirituality when applied to bicycles, the railroad glue -having such affinity for enamel that they stay or come off together. -Another thing that impressed us was the suddenness with which the -darkness of night came on, as if "darkness rather than light" reigned -over this heathen land, and could hardly wait for the usurping sun to -disappear behind the horizon. First impressions of our new home we -gained late that night, by the dim light of a lantern. Home, did I -say? As we peered through the shadows it did not strike us as being -a place that could ever, by any stretch of imagination, seem like -home. Bare, unpainted walls dingy with age; huge round posts, some -of them running up through the rooms; no furniture except a teak -bedstead, and a large round table so rickety that it actually bowed -to us when we stepped into the room; lizards crawling on walls and -ceiling,--interesting and harmless things, as we afterwards found, -but not specially attractive to a newcomer. Oh, no,--it was not -homesickness, only just lack of power to appreciate a good thing after -the weary experiences of our long journey. In the night I was roused -from sleep by hearing some one calling. Half awake, I was getting -out from under the mosquito net, when my wife remarked, "Better get -back into bed. It is only that _taukteh_, that Mrs. ---- told us -about." The taukteh is the "crowing," or "trout-spotted lizard." The -English call it the tuctoo, from the sound it makes. The Burmans call -it taukteh, for the same reason. Some declare that it says "doctor, -doctor," as plain as day. Alarming stories are told of this terrible -creature; how it loses its hold on the ceiling to alight in a lady's -hair, and that nothing short of removing scalp and all will dislodge -it. The worst thing we have known it to do was to wake the baby in the -dead of the night, when we had got fairly settled to sleep after hours -of sweltering. I have shot several for this unpardonable offense. The -taukteh's sudden call in the night causes some children to suffer much -from fright, though no harm is intended. - -Our house was situated on a narrow strip of land with streets on three -sides, and school dormitory in the rear. Just across one street -was a native Police Guard, but we did not know what it was until -next morning. We had come into our possessions after dark, so knew -nothing of our environment. These were dacoit times. Disturbances were -frequent. Of course our ears had been filled with exciting stories of -dacoit atrocities. The incessant and unintelligible jabbering of the -Paunjabby policemen, sometimes sounding as though they were on the -verge of a fight, and the sharp call of the sentry as he challenged -passers-by were anything but conducive to sleep through that first -night in our mission bungalow. - -The new missionary has many trying experiences while becoming -accustomed to the changed conditions of life in the tropics. Judging -from our own experience and observation, covering many years, it seems -utterly impossible for the returned missionary to transmit to the new -missionary, while yet in the home-land, anything like true conceptions -of the life upon which he is about to enter, and how to prepare for -it. Either the new missionary has theories of his own which he fondly -imagines never have been tried, or he considers himself so unlike -other mortals that rules of living, developed by long experience, -do not apply to one of his own peculiar physical make-up. But -whatever his attitude of mind towards the new life and work, the -fact remains that he has dropped down in the midst of conditions so -unlike anything in his past experience that he must learn to adapt -himself to life as he finds it. The first place to apply his gift of -adaptation is in the household. First experiences with native servants -are decidedly interesting, to say the least. Our cook "Naraswamy," -"Sammy" for short,--came to us highly recommended, and neatly clothed. -We had not yet learned that the poorer the cook, the better his -recommendations (often borrowed from some other cook), and the neater -his clothing,--also borrowed for the purpose of securing a place, but -never seen after the first day or two. - -One day when "Missis" was giving directions about the dinner she -called Sammy and said, "Sammy, how many eggs have you?" "Two egg, -missis." "Very well, you make a pudding the best you can, with the -two eggs." At dinner no pudding appeared. "Sammy, where is the -pudding?" Putting on a sorrowful look Sammy replied, "I done break -egg" (spreading out his hands to indicate the two eggs), "one got -child, one got child." When Sammy felt fairly sure of keeping his -place, his two little boys began to spend much of their time in and -around the cook house. One of our first rules was that no child should -be allowed to go naked on the mission compound. These two dusky -youngsters had not a thread of clothing. Sammy was called up and -instructed that if his children were coming to the mission premises, -they must be properly clothed, at the same time presenting him with -a suit for one child. The next day they came again, with smiles of -satisfaction, one wearing the trousers, the other the jacket. Many -of these Madrassi cooks are professing Christians, merely to secure -a place in a missionary family. A small minority are Christians in -fact. But whether a heathen cook sneaks off with a stuffed turban, or -a professed Christian appropriates our food quietly humming "I love to -steal,----" the resulting loss to commissariat and spirituality is the -same. - -Madrassi cooks, almost without exception, are dishonest. They will -jealously guard "Master's" property against the depredations of all -comers, but help themselves to a liberal commission from the daily -Bazar money,--and catch them if you can. This has been their custom -for many generations, and is their right, from their point of view. - -When engaging a cook it may as well be kept in mind that his pay is so -much a month, and ----. He will fill out the blank to suit himself. - -Take his Bazar-account every day, and make him show the articles -charged for, but do not congratulate yourself that he has made nothing -by the transaction. And yet his prices may be quite as low as his -employer could get. Find fault with the quality of the meat, and -he will bring a better article, but short weight. A stranger might -conjecture that the meat was selected for its wearing qualities, as -one would buy leather; or that they had heard of the mummified beef -found with one of the Pharaohs, and decided that only such was kingly -food. - -The cook is supposed to board himself. He does, and all his family -connections. Just how he does it may never be known, but "Master" pays -the bill, in "cash or kind." Bengalee cooks are much more desirable, -but hard to get. Mrs. Judson's testimony to the faithfulness of her -Bengalee cook may well be repeated here. - -"I just reached Aungpenla when my strength seemed entirely exhausted. -The good native cook came out to help me into the house; but so -altered and emaciated was my appearance that the poor fellow burst -into tears at the first sight. I crawled on to the mat in the -little room, to which I was confined for more than two months, and -never perfectly recovered until I came to the English camp. At this -period, when I was unable to take care of myself, or look after Mr. -Judson, we must both have died had it not been for the faithful and -affectionate care of our Bengalee cook. A common Bengalee cook will do -nothing but the simple business of cooking; but he seemed to forget -caste, and almost all his own wants in his efforts to serve us, ... -I have frequently known him not to taste food until near night, in -consequence of having to go so far for wood and water, and in order to -have Mr. Judson's dinner ready at the usual hour. He never complained, -never asked for his wages, and never for a moment hesitated to go -anywhere, or perform any act that we required." - -The dhoby (washerman) is always a source of much distraction. He takes -away the soiled linen on Monday, _promising_ to bring it back on -Saturday; carries it to the riverside, stands in the water facing the -shore, pounds it out on a flat stone with swinging blows, and,--brings -back what is left. Garments worn perhaps but once, are found on -spreading out, to be spoiled by long rents or mildew. Socks that have -been filled with sand in order to strike a harder blow, still retain -enough sand to cause much discomfort. One or two pieces are missing -altogether. He promises to bring them the next time. In the meantime -he has probably hired them out to some person of mixed blood and -principles, or native aping European habits. The sweeper, waterman, -and other native helpers slight their work, or perchance, with the -poorest excuse, and that not made known until afterwards,--absent -themselves altogether. "But why"--some will ask "is it necessary to -employ these native cooks, washermen, etc.? - -"Many of these women who go to the foreign field as missionaries' -wives were accustomed to do much of their own work here at home,--why -not do the same over there, and so avoid the expense,--as many of -us who support them have to do?" In the first place, many of the -missionaries have only one servant who is paid for full time, that -is the cook. All others do a little work night and morning, their -wages being made up by serving several different families. Again, it -would be a physical impossibility for the missionary's wife to do the -cooking and washing, adding the heat and smoke of an open fire to the -tropical heat of the atmosphere. Some have tried it, only to give it -up as utterly impracticable. Others have persisted in it, only to be -laid away in a cemetery in a foreign land, or to return hopelessly -broken in health, to the home-land. - -_It cannot be done._ Moreover, it would be the height of folly for the -wife to spend her time and strength over cooking utensils, dish-pans -and wash-tubs. The wife, as truly as the husband, has consecrated -her life to the Master's service. There is work for her to do, among -the women and children, that he cannot touch. The missionary's wife -whether touring with him among jungle-villages; visiting from house -to house in the town; working in the school; making her influence -felt in the church; or even when prevented by family cares or failing -health--from engaging in active service,--she furnishes the object -lesson of a well-ordered Christian home, her life is of just as much -worth to the cause of Christ as is that of the missionary whose -helpmate she is. I can do no better than quote Dr. Herrick's beautiful -tribute to her worth: "I never yet saw a missionary's wife whose -companionship did not double her husband's usefulness. I have known -more than one whose face, as the years of life increase took on that -charm, that wondrous beauty that youthful features never wear, the -beauty of character, disciplined by suffering, of a life unselfishly -devoted to the highest ends. One of the choicest things of missionary -work is the unwritten heroism of missionary homes. It is the -missionary's wife who, by years of endurance and acquired experience -in the foreign field, has made it possible, in these later years, for -unmarried women to go abroad and live and work among the people of -eastern lands." - -When a young man or woman has once settled the burning question: Is -it my duty and privilege to go as a missionary? and has become fully -pledged to that service, there is an intense desire to get to the -scene of action as soon as possible; to enter upon the grand work of -proclaiming Christ where He has not been named. - -We had not long been in our new home before Burmans, both Christian -and heathen, began to call to see the new teachers. They evidently -wanted to welcome us as their missionaries; and we, in turn, wanted -them to know that love for them, for whom Christ died, had brought -us among them. But how helpless we felt! An exchange of smiles, a -hand-shake, a few words that neither party could understand,--that was -all. - -We found ourselves utterly powerless to communicate to them one word -of all that was burning,--had been burning for years, in our hearts. -Then it was that the fact fully dawned upon us that before we could -hope to do effectively the work to which we had consecrated our lives, -a difficult foreign language must be mastered; that we must keep our -consecration warm, from the A B C of a strange tongue until the time -when, through the medium of that tongue we could tell "the story of -Jesus and His love." First in order then, is to get right down to hard -boning on the language of the people among whom the missionary is to -labour. He who fails to gain a strong hold on the language during the -first year, will labour under a disadvantage through all the years of -missionary service. Burdens are thrust upon him more than enough to -consume all his time and strength. Hundreds of villages in his large -district furnish a strong appeal to postpone study. - -The climate soon begins to effect him so that he seems to lose the -power to study. Inheriting a large organized work he is forced at -once into service as a full-fledged missionary, before a pin-feather -of experience has had time to start. Interruptions are frequent and -unavoidable. How to find time for language study is indeed a serious -problem,--_but he must find it_, if his life is to tell for Christ, -at its best. Moreover, the missionary must master practically two -languages before he is fully equipped for service,--the language -of the book, and the language of the people. The formal style of -classical Burmese would be as out of place in the jungle as the -colloquial Burmese would be in the pulpit. In the one case it would -not be understood, in the other it would give offense,--for one may -not "talk down" to even a native audience. Hence, to be effective the -missionary must at the same time be faithful to study, and to real -contact with the people. It is no easy matter, after one has struggled -through all the years of training in the home-land, thumbing Latin, -Greek, and Hebrew Lexicons until he fondly thinks that his training -has been completed,--to get right down again to the A B C of a new -language. Here he meets something, that will test the soundness of -his consecration and of his _staying_ qualities. From first to last -our great missionaries have been men who have thoroughly mastered -the language of their people. But it is perfectly wonderful how the -natives will listen respectfully to the most laborious attempts to -speak to them in their own tongue. Not a smile at the most ridiculous -mistakes, not a word or sign to indicate that they are not really -understanding what you are driving at. This excessive respect -sometimes leads to serious consequences. The missionary, thinking -that he has made himself understood, is disappointed and hindered -because things do not come to pass. The native is not wanting a sense -of humour, and if he feels sure that you will enjoy the joke, he will -point out the mistake, and join in the laugh over it. - -Unlike other languages of Burma, the construction of a Burmese -sentence is the reverse of the English order. Many sentences may be -translated backward, word for word, certain connective particles -becoming relative pronouns, with a perfect idiomatic English sentence -as the result. The eye can soon be trained to take in a printed -sentence as a whole, and grasp its meaning, without stopping to render -it into English in the reversed order. But to keep this order in mind, -in conversation, with the word expressing action left for the last, -like the snapper to a whip, is not so easy. In acquiring the language -by ear a difficulty arises from the universal habit of _kun_-chewing. -Never careful about enunciating his words, a wad of _kun_ in a -Burman's cheek adds to the confusion of sounds. With mouth half full -of saliva, chin protruding to keep it from slopping over,--a mumbled -jargon is what the ear must be trained to interpret as human speech. - -By this time the newcomer has seen enough of the climate, and of -the side of society in which he will move, to convince him that his -Prince Albert coat, in which he has been accustomed to array himself -"every day in the week, and twice on Sunday" must be folded away in -his trunk until such a time as he takes a furlough in the home-land. A -fellow-missionary consoles him with the remark that he once wore back -to America the same coat that he wore to Burma eight years before. -Missionaries usually arrive in November, the beginning of the "cold -season." After that comes the "hot season,"--but it is difficult to -tell just where the one leaves off and the other begins. - -In any event, the newcomer soon "warms to his work." First the -waistcoat is discarded, then the long thick coat gives place to a -short thin one. For underwear, gauze flannel and singlets are in -demand. Starched shirts and linen collars are reserved for special -occasions. High-top shoes are relegated to the corner-closet. Even -his watch hangs as an uncomfortable weight in his light clothing. -In the old life he hardly perspired once in the year. Now there is -hardly once in the year when he is not perspiring. The drinking-water -is so warm that it seems to have lost much of its wetness. What would -he not give to feel cool again. But he has not long to wait for his -wish to be more than realized. Some night, after fanning himself into -a restless sleep, he will wake up in a chill, to find himself in the -throes of the Burma fever, to which he was "not subject." Then he -will recall the lightly-regarded advice, repeatedly violated in every -particular, and now---- As this is the first attack he will get his -wife to treat him the first day with the homeopathic remedies in his -morocco medicine case,--his last misguided purchase before sailing. - -There is nothing better to perpetuate a fever. On the second day, -having recalled some more advice, his head will be buzzing with -quinine, the only thing that will really help him,--as every man in -the tropics knows. - - - - -II - -LIVING LIKE THE NATIVES - - -Much has been said and written about "living like the natives." - -Many have maintained that the missionaries should abandon their former -mode of living, and adopt the customs and costume of the people among -whom they labour. It is said that old maids know the most about the -proper way to bring up children. It is interesting to note that -advocates of this theory of missionary methods are men who never have -been out of their native land, and have spent but little of their -time in informing themselves as to the habits of uncivilized peoples. -Prospective missionaries will do well to provide themselves with the -customary outfit,--to meet their needs while finding an answer to the -many-sided question,--how _do_ the natives live? - -For the present we will confine our investigations to Burma. Let us -visit one of the native houses, and see for ourselves. Running the -gauntlet of several snarling pariah dogs, we pass through the muddy -door-yard, littered with banana leaves, munched sugar-cane, and -waste from various sources. The house is set up on posts, several -feet from the ground, affording a shady place below, to be shared by -the family and the domestic animals. The floor overhead is of split -bamboo or thin boards, with wide cracks through which all sweepings -fall, and _kun_-chewers lazily spit without troubling themselves to -get up. At the back part of the house a corner is partitioned off -for the cook-room, the stove being a very shallow box filled with -earth. The cooking is done in earthen chatties over the smoky open -fires. Near the cook-room is an open space where household utensils -are washed and the babies bathed, the water falling through the open -floor to the ground below. Month after month and year after year this -filthy habit goes on, forming a cesspool from which a foul stench -arises, offensive to nostrils and dangerous to health. This foul -pool is a paradise for their ducks, its slime being tracked all over -the place. The house is small, its thatched roof coming down so low -as hardly to leave room for a full-sized door. Many of these homes -have no out-buildings whatever, trusting to the pariah dogs and the -crows,--the village scavengers,--to keep the premises in a sanitary -condition. Some of the well-to-do Burmans live in larger better -houses; showing that not only is it impracticable for Europeans to -live like the natives, but that natives when able, find it wise to -live like Europeans. This is a tropical climate, with the temperature -at 112° in the shade on the day these words were written. It would be -almost suicidal for Europeans to attempt to live in such houses, even -under the best sanitary conditions possible. Missionaries have lived -for a time in such houses, from force of circumstances, but always to -the detriment of health, sometimes with very serious consequences. -To a stranger, European "bungalows" in the tropics seem needlessly -large. "Globe-trotters" in general, and sometimes representatives of -missionary societies, it is to be feared, visiting the tropics in the -coolest season,--carry away this impression with them. In New England -there is a saying "You must summer him and winter him" to find out -the real worth of a man or beast. Could all who visit the tropics, -or presume to write of conditions in the tropics,--spend a whole -year in such a climate critics would be few, and funds for seemingly -expensive, though necessary buildings less grudgingly given. - -They who urge that Europeans should _clothe_ like the natives would -surely allow exceptions to the rule, on closer study of native habits. - -Among some of the tribes of Burma the question of wardrobe and latest -style would be easily solved. Clothing like such natives would greatly -reduce the expense for "outfit." Two strips of cotton cloth, one for -the head, the other for the loins, would meet all requirements even -on state occasions. But apart from all questions of common decency, it -is to be seriously doubted whether the European would enjoy "sailing -under bare poles" in a tropical sun. - -The railway trains are provided with first, second, and third-class -compartments. Officials and wealthy business men travel first-class. -Less fortunate Europeans, and people of mixed race but with European -habits travel second-class. Natives, as a rule, go third-class,--but -the rule has many exceptions. Not to speak of well-to-do Burmans -and Chinese, who, though unobjectionable in dress,--are inveterate -smokers, the "chetties," or money-lenders invariably travel -second-class. They are the wealthiest men in the county, but with -the exception of coolies,--they wear the least clothing and are the -most offensive in their habits. The missionaries, whether on private -or mission business, being unable to bear the expense of the higher -class, and striving to save for the society which they represent, -travel second-class. Now that many very objectionable natives have -taken to riding second-class, it is no longer respectable for -Europeans, except on rare occasions when the train is not crowded. -For my own part, I seriously doubt whether this habit, on the part of -American missionaries, of taking an inferior place among so-called -"Europeans," is a wise policy. - -[Illustration: RAW MATERIAL (KACHINS)] - -[Illustration: KACHINS SACRIFICING TO DEMONS] - -But whether wise or otherwise, lack of funds has made it necessary. - -Far from adopting the impossible costume of Chins, Kachins, Salongs -and other benighted races, the missionaries are earnestly striving -to develop in the natives sufficient moral sense that they may come -to regard the matter of being clothed at all, as something more than -a minor consideration. It is true that Burmans, Shans, and Christian -Karens dress more respectably. In fact, their costume, at its best, -seems to be very well adapted to the climate and their manner of life. -But even this somewhat generous concession must be modified. - -The customary skirt for Burmese women in Upper Burma, and more or -less throughout the country, is a piece of coloured cloth about a -yard square, fastened around the waist to open in front. This style -of skirt is said to have been adopted by a decree of the Burman King. -Multitudes of Burmese women seem to have no disposition to abandon it -for something more modest, even after eighteen years of British rule. -Elderly women, as well as men of all ages, wear nothing above the -waist while about their work, even passing through the streets in that -condition with no self-consciousness. The Burmese skirt made after the -most approved pattern is only one thickness of cloth, tightly fitting -the body, not such a dress as European ladies would care to wear. -Mrs. Judson, ministering to her imprisoned husband, felt compelled -to adopt the native costume, to make her position more secure. But -supposing the missionaries adopt the costume of the corresponding -class,--the priests and nuns,--they must go with bare feet and shaven -heads; all very well for the natives, but nothing short of ridiculous, -as well as extremely dangerous under a tropical sun, if practiced by -white people. In the interior of China the costume of the people has -been found very suitable for the missionaries, and a help to winning -their way. But wherever the people have become familiar with European -customs, respect is forfeited, rather than gained by exchanging -European customs for those of the natives. - -A missionary and his wife recently returned from Africa were invited -to speak in a certain church dressed in the native costume. They -appeared, but in their usual attire. In the course of his remarks the -missionary referred to the request that they appear in native costume, -and drawing a piece of cotton cloth from his pocket remarked "_That_ -is the costume,--you will excuse us?" - -Eating like the natives,--here comes the tug-of-war. The "backward -tribes,"--Chins, Kachins, Salongs, many tribes of Karens, and -others, eat everything,--from the white ant to the white-eyed -monkey. Worms, beetles, maggots, lizards, snakes, and many other -such delicious morsels would form a part of one's daily diet,--a -necessary part, unless the missionary has supplied himself with -tinned provisions,--in which case he would not be living like the -natives. But we will suppose that the missionary's lot has "fallen -in pleasant places"--among the more civilized Burmans of the plains. -Rice will be the centre and substance of the two daily meals. Rice, -well-cooked,--the natives can do that to perfection,--is an excellent -food, and finds a conspicuous place on the bill of fare at every -European table. But rice is made palatable by the savoury "curry" -served with it. In jungle-villages, and among poor people in the town -this curry will be made of vegetables (not such vegetables as we have -known in the home-land), and tender sprouts and leaves, seasoned -with chillies. Devout Buddhists will not take animal life, hence -meat-curries, if far from the market, may not be thought of. - -If the missionary has undertaken to live among the natives and like -the natives, he must learn to do without meat. They will not kill a -fowl for him. If he kills one for himself, he has broken his contract. -But, perchance, an animal may die of itself, then its carcass will be -parcelled out to all the villagers, and the missionary will have his -share. In the town he may fare better, without breaking his rule. Meat -slaughtered by non-Buddhists is on sale in the Bazar every day. - -Buddhists as well as others may buy and eat, for the sin is only in -the killing, in which they had no part. It is nothing to them that the -demand occasions the supply. So what time the missionary spends in -town he may have his meat. - -In spite of the commandment, "thou shalt not take the life of any -living thing," undoubtedly the most important Thou shalt not--in -the Buddhist creed, with the penalty of the lowest hell for its -violation,--there is no lack of fishermen. Theoretically, they are -the lowest of the low. But if all fishermen were to die to-day--their -places would be filled to-morrow, and the market still be supplied. -The natives want fish seven days in the week, if they can get it. -But not even a fresh-meat or fresh fish-curry is satisfactory to the -native palate until flavoured with dried fish, or with "nga-pee." In -the Bazar may be found smoked and dried fish in great variety, very -tempting to the native, but betraying the fact that too many hours -under a tropical sun were allowed before curing. This fish is often -eaten raw, in blissful ignorance of the microbe theory,--indifference -would be the better word, for their "microbes" frequently are visible -to the naked eye. If these organisms have not actually eaten part of -the fish, they are considered so much clear gain to the consumer. -Such food is largely responsible for the great demand for a strong -vermifuge in the treatment of sickness. - -Now we come to "nga-pee" proper, regarded by the Burmans and several -other races, as essential to a well-flavoured meal. - -"The smell of nga-pee is certainly not charming to an uneducated -nose,"--said a writer on Burmese customs,--a statement that has passed -unchallenged. There are many varieties of nga-pee, but to all the -remark quoted may be applied. The most common is called fish-paste or -"Burmese butter," made from the smaller fish which are caught in large -quantities, as smelts are in the home-land. The fish are spread on -mats under a tropical sun, just as they come from the water, and left -there until in a condition which an "uneducated nose" would not care -to investigate. - -They are then mashed to a paste,--a very easy matter,--salt is -worked into the mass, and then it is packed away to drain. The oily -juice is carefully saved in earthern jars, a highly prized liquid -flavouring. When well drained the nga-pee is taken to market in sacks -or in bulk, the indescribable odour always going a mile in advance, -when the wind is right. Passengers by river-steamers sometimes find -themselves sandwiched in between two cargo-boats loaded with nga-pee, -fairly sizzling under a broiling sun. Passenger trains halting at -stations sometimes stand over against a few carloads of nga-pee on -the side-track, filling the passenger-compartments with an odour rank -and unbearable. And yet this vile stuff is eagerly devoured by all -races, and must be allowed a place in the missionary's meal, if he is -to "live like the natives." Nga-pee furnishes only one, though a very -self-assertive one of the many offensive smells of an Oriental Bazar. -Many fastidious people never go to the Bazar, for fear of contracting -some kind of disease. There is much in the condition of these places -to furnish ground for such fears. And yet I never have heard of -disease being so taken. It would seem that one odour counteracts -another, completely foiling all evil intentions of the spirit of -sickness. - - - - -III - -CUSTOMS OF THE BURMESE - - -The Burman is the proudest mortal on earth. Indeed, he is not of -earth, according to his own belief, but has descended from fallen -angels. Many ages ago certain Brahmas came down from the celestial -regions to dwell on the earth. By adapting themselves to the habits of -ordinary human beings, they themselves gradually became human. From -these Brahmas or fallen angels, the whole Burman nation descended. - -The Burman recognizes no superior. The superior advantages of a -training in the Western world counts for nothing, because the Burman -cannot appreciate such advantages. At one time when in conversation -with a Burman official recognized as one of the ablest Burmans in the -country, I dilated upon the extent, power, wealth, and resources of -the United States, in answer to his many questions about my country. - -Wishing to impress him, I made the figures as large as conscience -would allow. At last he summed it all up in the self-satisfied -expression--"About as big as Burma, isn't it?" A difference of about -70,000,000 in population was not comprehended. He could conceive of -nothing bigger or more important than Burma. The Burman kings posed -as the Head of Religion. The king was more than human. His subjects -were his slaves, with no legal right to anything which he might crave -for himself. He could compel them to perform any labour he saw fit -to impose. His titles indicate his high estimate of himself: "His -glorious and excellent Majesty, Lord of Elephants, Lord of gold, -silver, rubies, amber, and the noble serpentine, Sovereign of the -Empires of Thunapurtanta and Jambudipa, and other great Empires and -countries, and of all the Umbrella-bearing chiefs, The supporter -of Religion, Descendant of the Sun, Arbiter of Life, King of -Righteousness, King of Kings, and Possessor of boundless dominion and -supreme wisdom." That is all. It was well to be somewhat modest, as an -example to the people. - -The king was "Lord of the White Elephant," for short. That in itself -ought to have satisfied a man of ordinary ambition, inasmuch as the -white elephant was a sacred animal, and had the "power of making -its possessor invincible." "The white umbrella was the emblem of -sovereignty in Burma, and its use was limited to the king and the -images of Gautama." The Buddhist priest must be content with a -more modest title than "Pongyi," the name by which they are now -known,--for pongyi means "Great Glory," and could be applied only -to the king. But when the king fell into the hands of the English -the title "Great Glory" went broadcast--to minister to the vanity of -the thousands of priests and to be retained by them as a monopoly. -Burman officials to this day are equally proud of their titles, from -the highest in the land down to the Ywa-Thugyi, the village headman. -To address any official by name instead of his title, would be a -gross breach of etiquette. In the king's time official etiquette -was scrupulously observed, even towards prisoners of the official -class. Royal blood must never be shed, even in executions. A blow -from a bludgeon on the back of the neck of the stooping victim,--or -in the case of females, a blow on the front of the neck settled the -account. Nor might royal victims be buried. The body, enshrouded in -a red velvet sack, was taken in a boat to the middle of the river, -and thrown in. It is said that this was sometimes done without the -formality of an execution, a few stones in the sack answering the -same purpose. Crucifixion was also common. It is claimed that in many -instances the victim was first put to death and then the mutilated -body bound to the bamboo cross and exhibited as a fearful warning -to evil-doers. Dread of being crucified led thousands to migrate -to British territory after the annexation of Pegu. The ugly terms -"imprisonment," and "execution" were never used at the court of the -king. There was a "keeping by" and a "clearing away," to suit the -caprice of the king, scores and hundreds being massacred at once, on -the merest suspicion of conspiracy. "Uneasy lies the head that wears -a crown," was true of Burman kings, and they had a way of making all -others of royal blood equally uneasy. - -[Illustration: POUNDING RICE] - -One of the causes leading to the last Burmese-English war, was the -famous "Shoe question." According to the Burmese custom, sandals must -be removed outside the entrance, whether of private residence or royal -palace. When a subject of however exalted rank was admitted to the -presence of the king, he must come in his bare feet, and approach in a -crouching position so that his skirt would prevent his feet being seen -by the fastidious eyes of the king. Heads have been lost for violation -of less important rules of etiquette. Representatives of the British -Government were compelled to follow this humiliating custom,--though -they were graciously allowed to keep their stockings on,--and to sit -on the floor at a respectful distance from His Majesty, Lord of the -White Elephant, etc., etc. The Briton thought this inconsistent with -proper respect for the government he represented, to say nothing of -his own personal feelings. Diplomatic negotiations were delayed, for -the haughty king would allow no deviation from this humiliating -custom. Although the war was not declared on this issue, English -officials who had been required to remove their shoes, found great -satisfaction in requiring the king to remove his crown. The custom -of taking off one's sandals when entering any house still prevails. -Entering with sandals on could only be interpreted as a deliberate -insult. When a European enters a monastery he is expected to take off -his shoes, though the priest does not insist upon it--when informed -that it is not European custom. - -If twenty men come to see the missionary, the last man must step over -nineteen pairs of sandals at the foot of the stairs. But when it comes -to head-gear, the custom is reversed. While Europeans would take -off their hats, the Burmans do not remove their _gaung-baungs_, or -turbans. The _gaung-baung_ is usually of gaudy silk, and worn at all -times, even at worship, by both Buddhist and Christian. - -When Saul had been informally proclaimed King of Israel, the people -"despised him, and brought him no present." This would not have -happened in Burma, as the attitude of men from whom presents would -naturally be expected,--unless perchance they had ceased to value that -portion of their bodies above the shoulders. Whether king, subordinate -official, or private citizen, a present suited to the weight of the -matter in hand was an essential preliminary to a hearing. Under -British rule, Burman officials do not openly perpetuate this custom. -They now content themselves with bribes quietly presented, usually -through a third party, in place of the present once openly offered. -But in social life the custom of making presents is a recognized -matter of etiquette, even when visiting non-official superiors. It -commonly takes the form of a tray of the choicest fruit procurable. -But in the majority of instances it finally appears that some favour -or other is being sought. - -Poor people sometimes come with a bunch of plantains or a few oranges -which they beg us graciously to accept as a token of their great -esteem, and then hang around the place waiting for a return present of -ten times the value of their own. The European soon becomes suspicious -of presents as likely to prove more expensive than the regular Bazar -rate. - -A missionary to the Indians in British Columbia relates a story which, -so far as motive is concerned, might have been matched in Burma. One -day an Indian gave them two fat ducks. "What shall I pay for them?" -"Oh, nothing, they are a present for the missionary." The Indian hung -around, remained to dinner, ate one of the ducks, remained through -the afternoon, ate the equivalent of the other duck, remained until -bedtime, when the missionary hinted that perhaps he had better go -home to see if his wigwam was where he left it. "I'm only waiting." -"Waiting for what?" "Waiting for the present you are to give me for -the present I gave you." - -A peculiar custom that always impresses the newcomer, is that of doing -obeisance, called "shikkoing." When the devout worshipper counts the -beads on his rosary he repeats the formula with each bead "Lord, Law, -Priest--the three precious things" or objects of his worship. - -As a counterpart of this formula he goes through three prostrations, -with palms together, bowing his face to the ground in honour of the -three precious things of his creed. These prostrations are also gone -through at confessional before the priest,--one of the "precious -things" before mentioned. He does not enumerate his sins, but lumps -them, declaring that for all the sins he has committed he prostrates -himself three times, in honour of the three precious things, and hopes -thereby to be freed from all punishments and calamities. In respect to -both spirit and method this custom reminds one of a certain man who -used to hang his clumsily written prayer to the bedpost, saying as he -crawled into bed, "Lord, them's my sentiments." After his lump-sum -confession he receives the priest's benediction, which is practically -the same as absolution, and goes away, the self-complacent pharisee -that he is. - -What astonishes and shocks the missionary is to find a heathen Burman -at his feet going through this seeming act of worship. He feels as -horrified as did Paul and Barnabas at Lystra. But he afterwards -learns when he comes to understand the Burman better,--that these -prostrations before superiors are not intended as acts of real -worship. He is merely showing his humble respect, as a preliminary to -some appeal for favour. - -English officials require from non-Christian natives the same tokens -of respect that were in vogue prior to the annexation. Native -Christians are exempt from all customs which savour of Buddhism. - -The idol and the priest alike represent Gautama, the only god the -Buddhist knows. The attitude of the Burman mind may be illustrated -by what a Burman Christian boy told me of his experience when he -visited his native village. In response to an invitation he went to -see the old priest, who had known him as a child. The priest was held -in honour both by virtue of office, and his advanced age. The young -Christian went through the customary prostrations respectfully, and -then said, "I do not shikko you as God, but because I do not know of -any other way to show my respect." The heathen Burman is in the same -difficulty when he appears in the presence of a foreigner whom he -wishes to honour. - -This Oriental mode of showing reverence, not necessarily worship, -throws light on the word "worship," so often used by Matthew. - -The Burman is a religious animal, both terms emphasized. He has -many religious festivals, and every festival is a feast. The -casual observer would see but little difference between the street -processions of weddings and funerals. There are the same tom-toms, -the same grotesque dancing, the same stuffing of insatiable stomachs. -Among Chins and Kachins such occasions are scenes of drunkenness -and disorder. Not so among the Burmans. Many have contracted the -drink habit by contact with Europeans, but the use of intoxicants -has not yet become a national vice. The Burman attends all feasts -and festivals because it is unchangeable custom to do so; because -everybody else will be there, and he enjoys being in a crowd; because -it gives him an excuse for abstaining from work, which he does not -enjoy; because he can array himself in his best silk skirt and -gaung-baung, and will find all the ladies there similarly arrayed; and -most of all because whatever the occasion, it will be a feast. During -the rainy season, which coincides with "Buddhist Lent" no feasts or -festivals are held. - -Funerals cannot always be postponed, especially as there is much -sickness in the rainy season, but weddings are prohibited. Courting -may be indulged in on the sly, to shorten the process when Lent is -over. - -At the beginning of Lent there is a great festival, entered into with -enthusiasm because it will be the last for several months. At the end -of Lent there is another great festival, hilariously enjoyed because -the dull rainy Lenton period with its round of Duty-days without the -craved accompaniments is over at last. Even the priests enjoy it, for -presents to the monasteries, which had fallen off during Lent, will -now be renewed. The young are again free to pair. The whole town is -illuminated. Fire-balloons are sent up, with reckless disregard to -safety of their houses. All are bent on having a good time. It is a -religious festival, to be sure, each separate observance being in -honour of some _nat_ or divinity--but there will be time enough to -meditate on all that afterwards. For the present it is a round of -picnic enjoyment. - -The Burman era began in 639 A. D. The New Year begins in -April. - -The month is reckoned from midway between two full moons. Any Burman -can readily give you the date, according to the Burman system, but -very few have mastered the European calendar. The date is given as -so many days before or after the full of the moon. The New Year is -always celebrated by the "Water-feast." Offerings of pots of water -are taken to the monasteries, the images of Gautama given their -annual washing down, and then the show begins. Boisterous young men -arm themselves with buckets or chatties of water, frolicsome damsels -with cups, and the boys with bamboo squirt-guns, each and all bent on -douching everybody else. By some means or other everybody gets his -share. He would feel slighted if he did not receive a due share of -liquid attention. The use of water at the beginning of the year has -a religious significance,--but let the priest and the pious attend -to that. The young folks are in for a jolly good time, and they get -it. At the beginning of November there is another feast in honour of -the time when Gautama Buddha made a visit to the celestial regions -to preach to his mother. Then on the full moon of November another -feast in honour of the time when Gautama became a Buddha under the -bawdee-tree. Lesser feasts occur at intervals until Lent begins -again. What with all the religious feasts, the weddings, ear-borings, -funerals, etc., etc., the Burman suffers no lack of enjoyment. He -manages to get some fun out of everything, the funeral being no -exception. He will dance and sing on the way to the cemetery, and race -bullock-carts on the way home. The funeral of a priest often resolves -itself into a tug of war. Two stout ropes are attached to each end -of the four-wheeled cart on which the casket has been placed. The -crowd divides itself into two parties, the ropes are seized, and -the struggle begins. Up the street the cart is dragged with a great -hurrah, until reinforcements strengthen the opposing party, then the -cart takes a lurch in the other direction, its lofty spire swaying -in a threatening manner. Back and forth goes the cart, the exciting -contest sometimes lasting for hours. Merit is gained by drawing the -pongyis' remains to the funeral pyre. Of course the pyre-ward side -must ultimately win, or there would be no cremation. - -[Illustration: DANCING GIRLS] - -The rope-pull is sometimes resorted to in much the same manner to -break a prolonged drought. Whether successful or not, as rain-makers, -they have the sport. Is the Burman lazy? He certainly has that -reputation, and I never heard it disputed by employers of Burman -labour. His services would be better appreciated were he as punctual -at the beginning of the day as he is at its close, and as diligent -in the use of his tools as he is in keeping his cheroot lighted. He -must have some credit for hard work to leave so many things undone. -At "turning off work" he has no superior. He invariably turns off -all the work he can,--and does the rest. And yet when one reflects -that outside of the delta nearly all of the hard work of cultivation -in the plains is done by Burmans one feels compelled to reconsider -his verdict as to the Burman's capacity for work. No man can tell -by a Burman's clothing whether he is rich or poor. All that a man -hath will he give for a silk skirt. In "the good old times" when the -king's will was law subordinate officials made demands for money -wherever appearances indicated that money existed, to make up the -amount of revenue called for. It was then good policy to dress below -one's ability rather than above it, or one might find himself in an -embarrassing situation. Moreover, certain material, style of cut, -etc., was reserved for royal blood. But when the king fell, and the -Burman found that the conqueror's method of raising revenue was by -equitable taxation, royal customs went to the winds. Young men and -maidens, and even the middle-aged blossomed out in gaudy array on -festive occasions, though there might not be a pice of loose change -to back it. Of all the races of Burma the Burmese are the cleanliest -and dressiest. The costume of nearly all races, at its best, is fairly -respectable and suited to their manner of life,--if they would only -keep it clean and keep it on. When one is about to die the friends -say, "Think not of friends or of property,--think only of God." This -sounds hopeful, but it is well known that these spiritual advisers -have in mind only the brazen image of Gautama, found in every village, -the only god they know. - -When a death occurs the pongyis are invited to the house, not to -console the living, but to perform certain rites on behalf of the dead. - -First a priest repeats a formula something like this, "He worships -God; he worships the law; he worships the clergy," friends assuming -the attitude of worship as substitutes for the deceased. The priest -continues--"He kills not, steals not, commits no offense against -his neighbour's wife; lies not; drinks not. He has all his life -been careful about these things." The formula ended, one of the -friends drops water from a gurglet or cocoanut shell into a glass, to -accompany another formula by the priest, "May the deceased enjoy the -food of the _nats_. May the nat of the earth bear witness." The person -who pours out the water drawls in a loud voice, "Ah-mya-myo"--in great -abundance and variety, the people responding, "Thah-doo, thah-doo"--it -is well, it is well. At the grave, or in a _zayat_ nearly the same -ceremonies are repeated. The priests have already been feasted at the -house, and now presents are given on behalf of the dead, that he may -enjoy the same blessings in the abode of the nats. The priests do not -usually accompany the procession, but go in advance to the zayats -near the cemetery. At death a small coin is placed in the dead man's -mouth to pay his ferry fare across the mystic river of death. Without -the coin for the ferry he could not cross, but would have to return -to this world to suffer--nobody knows what. The use of the coin is -said to be dying out. The coffin is swung endwise over the grave seven -times (sometimes docked to three) as a good-bye, and to give the -deceased a good start towards the great Myin-Mo Mount, the abode of -the nats. - -Human nature is much the same the world over. Courtship and marriage -are universal customs. Methods differ, but motives are the same. - -The majority of marriages are for love, or for something that has -been mistaken for that sentiment. When a Burmese young man and maiden -fancy each other well enough to indulge in playful flirtations at -pagoda feasts and other public occasions it is pretty sure to develop -into something more serious. The young lady is not likely to let -a good chance slip by. Old-maidhood is dreaded by all, except the -comparatively few who become nuns, and many of them are said to have -become nuns because disappointed in love. Lover-like attentions may -not be given openly. Clandestine meetings would scandalize the whole -community. - -At about nine o'clock in the evening the young man, accompanied by -his friends approaches the house of the maiden whose charms cause his -heart to thump against his ribs. He finds her awaiting his coming. -But they are not to enjoy a fond tête-à-tête by themselves. Several -young lady friends are sitting on the open veranda with her,--and the -old lady peeking through a chink in the bamboo wall. It is courtship -under difficulties, but it means business just the same. The rules of -propriety have been observed, the parents are satisfied. As for the -rest, trust the young folks to find ways and means to enjoy themselves -as lovers do the world over. Accepting presents of jewelry from a -young man is generally recognized as an engagement. Many a maiden has -allowed her fondness for jewelry to lead to complications from which -she has difficulty in extricating herself. According to old Burmese -law the sole right to select or reject suitors was vested in the -parents. The daughter, until twenty years of age, was entirely under -their control. - -The Dhammathat says: "Amongst men there are only three ways of -becoming man and wife, which are as follows: First, a man and woman -given in marriage by their parents, who live and eat together. Second, -a man and wife brought together by the intervention of a go-between, -who live and eat together. Third, a man and woman who came together by -mutual consent, who live and eat together." In question of property -rights the most importance is attached to the first method. A marriage -without the consent of the parents, if the girl is under twenty, may -be cancelled by the parents, if action is promptly taken. The girl -may reject the man to whom she has been betrothed by her parents, -but her decision is recognized only after she has run away from him -and been forcibly restored three times. In like manner a girl who has -been taken in marriage without the consent of her parents must be -restored to them three times. If she then returns again to her husband -the parents' claim upon her is forfeited, because the "Owner of the -daughter could not control her." Widows and divorced women are subject -to no control. While all this is Buddhist law, the girl, as a matter -of fact, does about as she pleases in the matter of accepting or -rejecting, just as they do in other lands, whether she is under twenty -or not. Neither Buddhist law nor established custom renders any kind -of a marriage ceremony essential, nor is registration of the marriage -necessary. "Living and eating together," constitute all desired -evidence of marriage. - -The first eating together is something done in the presence of -witnesses and so becomes in itself a simple wedding ceremony. This -happy-go-lucky custom makes it exceedingly difficult to settle any -questions in law growing out of such a marriage. A couple may prove -that they are, or are not husband and wife, as best suits their ends. -In Christian lands the wife is sometimes taken home to live with her -mother-in-law. - -In Burma the situation is reversed, the young husband going to live -with his wife's parents. By a generally accepted division of labour -the wife is the burden-bearer, while the husband gets the glory for -what is accomplished. Husband and wife are going into town to exchange -a basket of rice for a supply of putrid fish and other necessaries of -life. - -The wife carries the basket, weighing seventy-five or one hundred -pounds, on her head, the husband with only his _kun_-bag slung over -his shoulder walking ahead at a gait which she finds it difficult to -follow. - -The load may now and then be rested on a convenient stump, or the -considerate husband helps to lower it to the ground and raise it to -her head again. So accustomed have they become to this arrangement -that it never occurs to either party that the man might carry the load -part of the time. Familiar as is this custom, it never fails to stir -in my soul an indignant protest. But the "worm may turn," if pressed -too hard. - -A poor woman was going to the station to take a train. On her head -was a heavy load, and on her hip a child. Tears were trickling down -her cheeks. The husband, carrying nothing but his umbrella, was -persistently tormenting her. At last she deposited load and child on -the ground none too gently, and pitched into him with great fury, -cuffing, scratching and screaming all at once, until he gave her a -wide berth. - -It was one of the most refreshing sights ever witnessed, in this -land. According to Buddhism the male is far superior to the female. -No woman can cherish the slightest hope of attaining to Naik-ban. Her -highest hope and prayer is that in the next, or some future existence -she may be born as man, and so take a fresh start. But in this life -the Burmese woman holds a higher place than is enjoyed by her sisters -in any other Oriental land. If divorced from her husband she can -take away whatever property she brought when married, together with -all she may have gained by her own exertions. She is by no means a -silent partner in business affairs. Usually she has greater business -acuteness than her husband, and does not hesitate to have a voice in -all negotiations. The Bazar is almost wholly run by the women, each -having her own stall and keeping her own accounts in her head, for she -cannot read nor write. At this point women seem to be inferior, but -it is because they were excluded from the monastic school, and never -had a chance. Vastly better than her indolent husband or brother she -knows how to make money and keep what she makes. While Mohammedan and -Hindu women are shut up in harems and zenanas, the Burmese women walk -the streets with head erect, puffing their huge cheroots without the -slightest thought of being the "weaker vessel." The energy of the -Burmese women saves the race from going to the wall. - -[Illustration: TATTOOING] - -From courtship and marriage we pass by a natural transition to -child-life in Burma. The crop of babies never fails. Parents would -as soon think of failure of the rice harvest as of a failure to add -annually to the population of the village, and the disappointment -would be about the same. If nature did not defeat the barbarous -methods of native midwives there would be no child-life to describe. -But in spite of methods that would soon depopulate more civilized -lands, every town and village is just romping full of children. Boys -run naked until six or eight years of age, and girls until one or two. -Many a time have I seen parents, wrapped in blankets, huddled around -a fire in the cool season while their infants and small children had -not the slightest protection. There is no intentional neglect, for -the parents love their children, but it is "custom." This custom -supplements the ignorance of the midwives, and adds to the number of -shallow little graves in the adjacent jungle for the parish dogs to -fight over. But baby has its cradle for its frequent naps. This is -made of wood or wickerwork, and suspended from a bamboo in the floor -or roof above. Sometimes this swinging cradle is a wide strip of cloth -tied together at the ends, with the baby deposited in the loop. Baby -has not long been in the world before it has a name. The name depends -on the day of the week in which it was born. Certain letters of the -alphabet are assigned to each day. The baby's name must begin with -one of the letters assigned to its birthday. There is no family name, -nothing to indicate to what particular family a child belongs. Each -day of the week represents some planet, from which it takes its name. -The planet assigned to a particular day will influence the life of a -person born on that day, and determine his temperament. The naming is -done when the baby is one month old. On the previous day invitations -are sent around to the elders of the village, who by eating a pinch of -pickled tea from a cup sent by the messenger,--accepts the invitation -to be present at the ceremony, the parents make ready a supply of -food, a feast being an essential part of every ceremony. Invited -guests bring presents of money, precious stones, or jewels, which -they cast into a large jar of water set there for the purpose. Some -of the more valuable presents are merely lent for the occasion, but -they help to make a show. When the guests have enjoyed their pickled -tea, betel-nut, and cheroot, several of the elders proceed to bathe -the baby in the vessel containing the presents. Another repeats a -benediction calling for the continuous welfare of the child, but -limits it to one hundred and twenty years. From the centre of a circle -of coins on a dish of rice a cord of cotton thread is taken and bound -around the child's wrist. One of the elders now announces the child's -name,--previously decided on by the parents,--as if it were the happy -result of his own meditations. This ceremony is to the Burman and -Shan what a christening is to many in other lands, in its relation -to a child's future. An interesting naming ceremony was held by two -couples of native Christians, in my mission. The missionaries and -native Christians were invited to a prayer-meeting. After the meeting -a number of Old Testament names, written on slips of paper, were put -in a hat borrowed from the missionary. The first fond father to put -his hand into the hat drew for his offspring the name Daniel,--which -he would pronounce Dan-ya-lah. The other father got Moses as a name -for his son. Dan-ya-lah and Maw-shay they are to this day. - -It is interesting to watch little children at their play. With -sun-dried marbles, large seeds, or peculiarly-shaped sticks, plays -have been improvised, which, in the course of years, have become -national games for the youngsters. Boys and girls enjoy the sport -together. - -Before the English annexed the country the monasteries were the only -schools. This is still the case in the majority of villages. But every -Buddhist boy, whether he has the advantage of the English schools or -not, must spend a few months in the monastery. Until he enters the -monastery as a probationer he is not considered a human being in such -a sense that it would count in future transmigrations. He now receives -a new name, to be used so long as he remains in the monastery. If he -finally becomes a priest he retains the religious name for life. - -The novitiate-ceremony usually takes place when the boy is between -ten and twelve years of age. If not already familiar with life -in the monastery, he is taught how to address the priests, and -conduct himself generally. As this is the most important event in a -Burman boy's life, the ceremony is made on as grand a scale as the -circumstances and credit of the boy's parents and friends will permit. -Decked in gayest costume and covered with jewelry he is placed on a -pony, or, in the towns, in the best vehicle obtainable, protected from -the sun by a long-handled umbrella, and conducted to the homes of his -relatives, to bid them farewell. Flashily dressed men and women, boys -and girls make up the procession, some of the young men dancing and -singing as they go. All this pomp and show, to celebrate renunciation -of the world. - -The farewells being said, the candidate is reconducted to his own -home, where the feast has been prepared, and an elaborate bamboo -tabernacle erected, extending from the house to the opposite side -of the street. Here, in the presence of the priests, friends, and a -host of gaudily-dressed spectators the actual ceremony is performed. -The candidate's finery gives way to a strip of white cloth fastened -around his loins, forming a very brief skirt. Then the barber is -called in to deprive him of his long hair and shave his head. After a -bath he dresses and presents himself before the priests, goes through -the prescribed prostrations, repeats the memorized formula pledging -himself as a novitiate, is duly clothed in the yellow robe of the -order, the _thabeit_ or begging-bowl is given him, and then he joins -the other novitiates in their return to the monastery in which he is -to live. How sad it seems to see a small boy thus shut out from the -gay world, at just the time when he is fullest of fun and frolic,--but -not half so sad as it seems. - -Devout Buddhists may compel their sons to remain in the monastery -three months, but to become a priest is not compulsory. In many -places a week is the limit. Not infrequently a boy who has made the -round of pathetic farewells, and gone through the whole ceremony of -pledging himself to the Assembly, is back home again before night, -having met all actual demands, and exchanged his fine head of hair -for an interesting experience. And right glad he is to be back, for -the feast is still on, and he comes in for a share of the dainties. -Comparatively few give their lives to the priesthood. Some enter the -priesthood later in life. - -The longer the term--the greater the merit. The number of young men -to remain in the monastery is steadily decreasing. The same is true of -the number of men who thoroughly understand Buddhism. The festivities -have not slackened, but with less and less religious significance in -the minds of participants. Having been in the monastery the boy has -become a human being. But whether before or after this ceremony he -must receive the signs of manhood by being tattooed from his waist to -his knees. If this is not done the boys and girls will poke fun at -him and call him a woman. This tattooing may be done piece by piece, -at intervals, to allow time for healing of the surface covered. The -sessamum-oil lampblack used for ink, pricked into the skin on a large -surface causes a great deal of swelling, and sometimes fever. The -professional tattooer has his figure-patterns from which the boy or -his parents may select. - -The figures are usually animals, set off with an ornamental edging. -Few boys have the nerve to endure the pricking very long. This is -overcome by a dose of opium, deadening the sense of feeling, and -dazing the mind, though not to such an extent as to keep him from -puffing his cheroot while the operation is going on. Besides this -tattooing of imitation breeches, there are many kinds of charms, done -in vermilion on the upper parts of the body and arms, as desired by -the superstitious. - -Schoolboys have charms to protect them against the pain of whipping, -young men have charms to make them successful in their wooing. -Soldiers and dacoits have charms to protect them from bullets and -_dah_-thrusts, and everybody has charms to render harmless all snake -and insect bites. Besides the tattooed charms, certain objects -are inserted under the skin, or carried about, according to the -superstition of the individual, and representing about as high a type -of intelligence as does the horseshoe over many a door in civilized -lands. - -The custom of tattooing is said to have originated many centuries -ago, when the Burmans were subject to the Shan kings in Upper Burma. -The Shans, who were themselves tattooed,--branded with tattoo-marks -captives taken in war, as evidence of their servility. Instead of -regarding this as humiliating, the Burmans were proud of their -tattooing, as marks of the king. Moreover, the despised Chins, wild -tribes in the north-western hills, did not tattoo. A non-tattooed -Burman might be mistaken for a Chin, which would be humiliating -indeed. Tattooing became popular, the custom spread rapidly, and now a -full-grown Burman who is not the proud possessor of a pair of tattooed -breeches that will last him a lifetime, is seldom found. In the -jungle-villages nearly every boy is tattooed. In the towns the custom -is rapidly dying out. Not five per cent. of Burman boys in the towns -have submitted to this custom. Town boys are much more afraid of being -taken for countrymen than of being made fun of for departing from the -time-honoured custom. In fact, the town boy is as anxious to have it -known that he is not tattooed as the unbreeched village boy would be -to conceal it. - -The fact that at the last census nine hundred and eighty six persons -were returned as professional tattooers indicates that their business -is still thriving, notwithstanding the disaffection of the town dudes. - -The desire to ape English customs may have something to do with this -backsliding. This is also noticeable in the habit, now popular among -town boys, especially in the schools, of cutting the hair short. Only -a few years ago a cropped head would have stamped one as a convict. - -Girls are not tattooed except possibly an invisible love-charm,--but -they furnish a companion-ceremony, when ear-boring time comes round. - -It answers to the time when a girl in the home-land begins to think of -getting out of short dresses, to be a child no longer. - -When an ear-boring ceremony is announced everything else must take -second place. The day and hour are fixed by the soothsayer, but he -manages to make his divinations harmonize with the plans of the -parents who engaged his services. In spite of the frightened girl's -screams and struggles her ears are pierced with the gold or silver -needle of the professional ear-borer, the tom-toms and horns of the -band outside doing their best to drown her cries. The holes are kept -open until they heal, and then they are gradually enlarged by wearing -glass or metal tubes of increasing size, until finally a tube half -an inch in diameter can be inserted. In the olden time the lobe of -the ear was stretched much more than is now the fashion. I have seen -old women with holes in their ears through which two fingers could be -passed. Such ear-lobes furnished handy holders for their big cheroots. -This stretching and elongating of the lobes of their ears formerly -had a religious significance that is now being forgotten. All images -of Gautama represent him with ear-lobes touching the shoulders, as a -symbol of perfection. - -Devout women,--and some of the men,--did their best to imitate his -example. Ear jewelry may be inexpensive colored glass, or of gold -elaborately designed and set with precious stones. - -Once her ears are bored the girl puts an end to all street play with -small-boy acquaintances, and poses as a young lady. Changes are -observed in the style of dressing her hair; in her costume; in the -use of cosmetics,--for every Burmese girl, though naturally brown, -desires to be white; in her bearing as she walks the street; in every -pose of her graceful body. She may not have so much freedom of action -as she enjoyed before, but she knows it will not be long until some -choice young man will want her, to adorn his household. - -The one universal custom, common to all, both men and women, boys and -girls alike, is the filthy habit of _kun_-chewing and smoking. The -_kun_-chew is made up of part of a betel (areca) nut, chopped fine, -and an astringent green leaf of a certain vine. A little lime-paste, -usually coloured red, is spread on the leaf, then it is wadded up -and jammed into the side of the mouth, with the betel nut. Saliva -soon accumulates. To expectorate would be to lose some of the small -pieces of the nut before the good had been extracted. Attempts at -conversation are ridiculous and nauseating in the extreme. When the -mouth can retain its load no longer its contents are discharged -through a crack in the floor. - -The white pony of a lady-missionary was once tethered under a native -house for the night. What was the lady's disgust the next morning -to find her beautiful pony all stained and bedaubed with vile red -_kun_-juice. Smoking is begun before teething is finished. I myself -have seen a mother take a lighted cheroot from her own mouth, and put -it in the mouth of a wee child in her arms. Burmese ladies consider -a cigar the finishing touch to their preparations for a dress-parade. -But the Burman cigar contains but a small proportion of real tobacco -leaf, otherwise the smoke-habit would soon kill off the race. They -cannot both chew and smoke at the same time, but the twin habits keep -them so busy that they accomplish little else. It is said that the -Burman "smokes between chews, and chews between smokes." - -It is simply marvellous how far a Burman can smell a rupee, and what -methods he will employ to get it. Has the mission work to be done -by carpenters, cartmen, etc., heathen Burmans are not wanting who -will regularly attend chapel services, and pose as devout inquirers -so long as the job lasts. I have known fortune-tellers, teachers, -court-clerks, and common rice-cultivators to become pretended -disciples with no other motive than to become preachers. They know -that the native evangelists have regular salaries, and that the -missionary takes a fatherly interest in their welfare, giving medicine -when they are ill, advising when they are in difficulty. Though the -salary is not large, it secures a fairly comfortable living, which -is more than many a heathen is sure of the year round. So the wily -heathen comes to our people, pretending to be deeply interested in -Christianity, applies himself to learn all he can, attends worship, -and finally asks for baptism, with every appearance of sincerity. One -year we drew a prize, "Saya Tike" he was called. "Saya" because he had -charge of a small private school. He was past middle age, of uncommon -intelligence, and fine bearing. A more earnest and devout inquirer, -to all appearances, we never met. After some months of waiting he was -baptized and received into the church. Then began his tale of woe. In -consequence of his becoming a Christian his school had been broken -up. Persecutors had broken into his house and stolen his clothing. -Friendless, penniless, and out of a situation, he appealed to the -missionary for something to do. Being fairly handy as a carpenter he -was given such work on the mission buildings. After about two weeks -he suddenly disappeared. Some weeks passed before we could get any -clue to his whereabouts. Then one day one of our preachers met him -in a jungle-village wearing the yellow robe of a Buddhist priest. -When asked why he had left the mission he complained that instead -of being employed as a teacher he had only carpenter work to do. He -preferred being a "pongyi," and have his food given him. Some months -later he again turned up at the mission, professing repentance for -his backsliding, and asking to be received back again. Our faith in -him had been badly shaken, but we tried not to show it. If we would -only give him citizen's clothing in place of his yellow robe he -would gladly go to work again. Giving him the benefit of a doubt I -arranged with my right-hand man to give him a _longyi_, such as the -other men were wearing. No, he did not like a longyi, but must have -the more stylish _puhso_. His taste not being gratified, back he went -again to his heathenism. We soon learned that all his pathetic stories -of persecution had been trumped up for the occasion, to excite our -sympathy, and secure a position. - -One day a strange Burman came to the mission. He said that he was a -Christian from a mission fifty miles away. On the train he had been -robbed of his clothing and the little money he had. All he wanted was -to be kept over night, and money enough to pay his way home. The case -was referred to me. I placed the required sum in the hands of my man -"Friday" with instructions to give it to the applicant should he prove -worthy. The next morning my man came to report, and to give back the -money. I said to him, "Well, Ko Ngi, how did you find out that he was -a humbug?" Replying in broken English, he said "Last night we have -meeting (evening prayers). I think, you proper Christian, I make you -pray. He no know anything. He can't pray proper. Then I say--Your -Saya (missionary) how many chillen? He say 'Four little boy, so much -big.' I know he Saya done got _five_ chillen,--one _so much girl_," -indicating with hand a full grown young lady. So he had sent the man -away without the hand of fellowship, and returned the money. - -Among non-Christian Burmans sin, of whatever sort, is sin only when -discovered. "How could it be sin when nobody knew anything about it?" -Deceit is practiced without a pang of conscience so long as the game -can be worked. - -The missionary is kind-hearted, supposed to have plenty of money, like -other "Europeans," and is considered legitimate prey. - - - - -IV - -CHIEF RACES OF BURMA - - -Reliable history of Burma dates back only to the early part of the -eighteenth century. Burmese chronicles claim to cover a period from -seven to eight hundred years before the Christian era. The Burmese -language certainly was not reduced to writing earlier than the fifth -century of the Christian era. - -Early history is founded upon legend. Doubtless many of the events -recorded actually happened, but their dates are hopelessly mixed, and -events themselves distorted by exaggeration. Measured by their records -of the Burmese-English wars of the nineteenth century, in which every -reverse was written down as a great victory,--all of the history -prior to the eighteenth century is utterly untrustworthy. Much may be -learned from other sources, but the information is at best fragmentary -and conflicting. In 1795, the time of the first "Embassy to Ava," -historical facts dating back to the early part of the century were -gathered and verified. From that time the history of Burma, compiled -by Europeans, is fairly continuous and accurate. In giving a brief -sketch of the chief races of Burma, the main facts of history will -appear. The chief races, in order of numbers, are the Burmans, Shans, -Karens, Talaings, Chins, and Kachins. Taken in the order of priority, -the Talaings, according to the theory which seems to me to have -most in its favour,--come first in order. This theory is that they -were the first of all the many races of Burma to migrate southward -from Tibet, or neighbouring parts of Asia. They seem to have been -of the same race as the Burmans. They still retain the same general -characteristics and customs, and cannot be distinguished from the -Burmans where the two races mingle. The time of this migration is not -known, but it may safely be placed many centuries before the Christian -era. It is probable that they gradually drifted southward until they -reached Burma. The Burmans, coming from the same general source long -afterwards, failed to recognize the Talaings as having any kinship -to themselves. The fact that the Talaing language is utterly unlike -the Burmese, both in root words, and in construction of sentences -indicates that the two races, or two sections of the same race, as -the case may be,--were kept quite distinct prior to the migration of -the Talaings. The Burmans, who held the Talaings in contempt, finally -became indebted to them in a threefold manner,--by the adoption of -the Talaing system of writing, the Buddhist religion, and the sacred -books in which it was recorded. - -The sacred books were brought to Thatone from Ceylon, by Buddhist -missionaries not earlier than 386 A. D. These books were -written in Pali, which is still the religious language of Buddhism. -The Talaings soon reduced their own language to writing, not adopting -the Pali characters, but drawing chiefly from the Tamil, with a change -from the square to the round shaped letters. - -It is well known that there was a colony of Tamils near Thatone at -that early date. The old theory that the Talaings descended from -the Telugus, and that their original home was in Talingana, is now -generally discredited. Little is known of them prior to the Christian -era, scant mention of them being found in Burmese chronicles, and -having none of their own, covering their early history. Whatever -chronicles they may have had were destroyed by the Burmese conquerors. - -The Talaings seem to have been in control in the first century, A. -D., from the Gulf of Martaban to the upper Irawadi. They founded -Pegu in the sixth century, but lost it, as well as Thatone to the -Burmans in the eleventh century. The present city of Pegu was founded -by the Talaings in the sixteenth century, and they have since been -known as Peguans. The term _Talaing_ is said to have been applied -to them by the Burmese as a term of reproach, the word meaning "the -down-trodden." They call themselves _Mons_,--but "Talaings" they will -be, so long as they maintain a distinct existence. In 1385 they were -again in power at Pegu, and two years later at Martaban. In 1410 -they had extended their sway to Arracan, which they held until 1423. -The Talaings of Pegu and Martaban were conquered by the Burmans in -1551. But in 1740 we find them again to the front. Taking advantage -of the recklessness of the Burman king the Talaings, in alliance -with a colony of Shans living near Pegu, seized that town, and soon -afterwards were in possession of Prome and Toungoo. In 1752, aided, it -is said, by renegade Dutch and Portuguese, and with firearms procured -from European traders, they invaded the upper country, capturing and -burning Ava, the capital of the Burman kingdom. Three years later -Alaungpra recaptured Ava, driving the Talaings southward, and in 1755 -followed with his army to Rangoon, destroying the Talaing power. The -Burmans having regained possession of the whole country, retained -control until they had to yield to the greater power of the English. -Descendants of the Talaings who remained in the Pegu district, have -practically lost their identity, readily and willingly passing as -Burmans. The main body retired to the country east of the Gulf of -Martaban. In consequence of an exodus, probably more than one,--of -Talaings into Siam after unsuccessful wars with the Burmans, joining -the many already in that country, there are now more Talaings in Siam -than in Burma. It is even claimed that Siam got her code of laws from -the Talaings. The census of 1901 gives the number of Talaings in -Burma as 321,898. The number will increase year by year, as many are -returning to Burma from Siam. Thousands of Talaings scattered through -the country doubtless returned themselves as Burmans, without so much -as recalling that their ancestors were Talaings. Many prophesy that -the Talaing language will in time, die out. This may be true, for the -Burmanizing process is slowly, steadily, irresistibly going on. Nearly -half of the Talaings in Burma speak Burmese, many of them speaking -Burmese only. But this still leaves a large body beyond the reach of -Burmanizing influences, waiting for the gospel in their own tongue. If -the Talaings--as a race, are to be evangelized in this generation or -the next, the gospel must be given to them in their own language. - - -THE BURMESE - -The original home of all so-called indigenous races is still in -doubt. The bulk of evidence seems to be in favour of the borders of -Tibet as the original home of the race known as Burmese. To one who -knows the characteristics of these people it is difficult to conceive -of such a migration, except under compulsion. In the census report -of 1901 we find them described as follows: "The Burman as we know -him, is essentially a non-migrating, unbusinesslike, irresponsible -creature, perfectly incapable of sustained effort, content with what -can be gained by a minimum of toil." That the race ever voluntarily -left its original home, whatever the attraction, seems incredible. -The Burman himself solves the mystery by claiming celestial origin. -Brahmas dwelling in the celestial regions came down to dwell on earth. -At first they existed as semi-supernatural beings, living above the -ordinary appetites and passions of men. By extending their diet to -kinds of food not allowed to such beings they gradually lost their -supernatural attributes, and finally became like ordinary mortals. -The Burmans proudly claim lineal descent from these Brahmas. Their -argument, quite conclusive to themselves, is based on the similarity -between Brahma and Bam-ma, as they call themselves. Philologists, with -cruel disregard for the feelings of these people, have utterly spoiled -their pretty theory. Brahma is a Hindoo term, introduced long after -the Burmese migration. So now there is nothing left to substantiate -their cherished belief,--except the national habit of wanting to -eat everything they see. In both history and religion legend is -inextricably mixed with facts and fancies imported with Buddhism. -Burman tradition, backed by ancient ruins on the upper Irrawadi, -assert that Sakya tribes from central northern India, migrating by -way of Manipur, settled in Upper Burma a few centuries before the -Christian era. It is difficult to account for such ruins as are to -be seen at Tagaung, on any other theory. These ruins can hardly be -the remains of work accomplished by any of the indigenous races of -Burma, in their barbarous condition. The claim that the first Burmese -monarchy received its stimulus from these Indian princes can neither -be proved nor disproved. In any event whatever remained of the foreign -tribes was assimilated by the Mongoloid peoples who were first in the -land. - -An incursion of Shans before the opening of the Christian era, -themselves forced out of western China, seems to have caused the -downfall of the kingdom of the Indian tribes, if they really had one. - -Shans, rather than Burmans, then became supreme in the upper Irrawadi -valley. Not until as late as the eleventh century did the Burmans -regain their supremacy, and even then the Shans continued to hold the -country north of Bhamo. In the Burman war of conquest in the south -at this time, the main object was to secure the Buddhist Scriptures, -known to be in possession of the Talaings at Thatone. These sacred -books, obtainable in no other way, were essential to the king's -purpose to reform the imperfect Buddhism of the north. There is some -evidence that Buddhism was introduced into Upper Burma from India, by -way of Manipur, several centuries before it was brought to Lower Burma -from Ceylon. - -It is evident that Upper Burma did not have the Buddhist sacred books -prior to the eleventh century. Northern Buddhism was only super-added -to the existing rites of _Naga_, and spirit worship. - -In the south the sacred books had already been translated from Pali -into Talaing, but not into Burmese. With the importation of the sacred -books into Upper Burma, and their translation from Talaing into -Burmese, the real history of Buddhism among the Burmese began. - -It is not known when this translation was begun, nor when the Burmans, -by adopting the Talaing system, reduced their language to writing. -Some of the later translations of Pali writings into Burmese direct, -were made about the beginning of the nineteenth century. - -The Burmese "Pagan Monarchy," weakened by bad government and luxurious -living, came to an untimely end in the thirteenth century, through an -invasion of the Chinese. The Shans in the north held the balance of -power, and may have agreed to the subordination of Burma to China, as -the Chinese have always claimed. - -[Illustration: BUDDHIST SHRINES] - -In the fourteenth century a new king, nominally Burmese, but connected -with the Shans,--came into full power, and founded Ava. But early in -the fifteenth century (1426) the Burmans lost their capital and all -the territory north of Toungoo and Prome, to the Shans. The new city -of Toungoo, built about this time, was the seat of an independent -prince. Pegu had been ruled by kings of Shan race since 1281. In -1538-9 the Toungoo Burman prince, Tabin Shwe' Htee, conquered Pegu, -in the following year Martaban, and after being proclaimed king in -Pegu, extended his sway in 1542, as far north as Pagan. Two years -later, with an allied army of Burmans, Shans and Talaings, he invaded -and conquered Arracan, but not Chittagong. But his success as king -at Pegu was short-lived. Expensive but fruitless wars, and excessive -dissipation turned the people against him. He soon became the victim -of a conspiracy and was treacherously murdered. In 1551 the Burmans -were again victorious at Pegu, pursuing and destroying the Talaing -king. Three years later they regained Ava from the Shans, but retained -the capital at Pegu. Pressing his successes, the Burman king, in -1557, conquered the Shans in the extreme north of Burma, and a little -later at Thibaw, Mone and "Zimme"; northern Siam becoming tributary -to Burma. Steps were taken to make the then non-Buddhist Shans (many -were doubtless already Buddhists), conform to the Buddhist customs of -the Burmese. The Burman ruler, Nawartha, was now what his ambition -craved,--the "King of Kings." - -But before the end of the century Pegu and all the territory south to -Tavoy had been lost. Between 1600 and 1613 a Portuguese adventurer -named Philip de Brito reigned as king of Pegu, with residence at his -own fortified city of Syriam. By the marriage of his son with the -daughter of the king of Martaban, the cooperation of that section was -secured. In 1612 De Brito and the king of Martaban marched against -the prince of Toungoo, who had broken faith with De Brito by forming -an alliance with Ava. "They plundered the city, burned the palace and -retired." This high-handed aggression soon reacted on his own head. - -The Burman king advanced from Ava with an immense army, laid seige to -Syriam, and starved the garrison to surrender. De Brito, who had been -guilty of many sacrilegious acts, destroying pagodas and other sacred -objects in search of plunder, could hope for no mercy at the hands of -his captors. The leading Portuguese were slaughtered. The remainder, -including the women, were carried away captive to Ava as slaves. Their -descendants may now be found throughout Burma, many of them being -Roman Catholic priests. In 1634 Ava was made the permanent capital. - -An immense pagoda was built, and a costly image of Gautama cast to add -to the sacredness of the place, and to the merit of the king. - -But Burman fortunes were uncertain. Ava the Great was taken and burned -by the Talaings in 1752. Not long were the Talaings allowed to hold -the Burman capital. A Burman who took the name of Alaungpra, with -wonderful vigour and ability rallied his people. Little more than a -year had passed when Alaungpra recaptured Ava. In 1755 he took his -armies southward, conquering as he went, not content until he reached -Dagon. There he founded a new city, which he designed should be the -chief port of Burma, and named it Rangon (or Yangon), the word meaning -the war ended. - -A legend says that Dagon village was founded and the Shwe Dagon pagoda -built in 586 B. C., which is probably within a few centuries -of the true date. The village was rebuilt by the Talaing king of Pegu -about 744 A. D. The great pagoda, upon which an expensive -_htee_ or umbrella had been placed in 1540, was still further -improved, "to rival the one at Pegu." (The present _htee_ was placed -on the Shwe Dagon pagoda in 1871, by Mindon Min.) But the Talaing -capital of Lower Burma, Pegu, had not yet been taken. We have seen -that in 1613 Syriam was destroyed by the Burmans because of De Brito's -aggressions. - -Now, in 1755, both British and French traders were established there. -During the struggles between the Burmans and Talaings, the Europeans -hardly knew which should have their favour and help. Everything -depended on being on the side which should prove victorious. - -Alaungpra, after securing Rangoon, returned to Ava. This was -interpreted as a sign of weakness, and thereafter the Europeans openly -showed their sympathy with the Talaings. When the Talaings attacked -the Burmese, they were assisted by the ships of both British and -French. - -But alas, Alaungpra returned early in the following year. After a -blockade of several months Syriam was taken and destroyed, including -the European factories. The principal Europeans, after being held a -short time as prisoners, were put to death. The downfall of Pegu soon -followed, marking the end of Talaing supremacy. - -Six years later, 1762, Sagaing became the capital of the Burmese -Empire. Passing over the wars with Siam, Manipur, and China, we find -the capital changed, in 1783, to Amarapura, a new city built for the -purpose. The following year Arracan was invaded and conquered. The -most valued booty was an immense brass image of Gautama, cast in the -second century, said to possess miraculous powers. This image, taken -over the mountains, a wonderful feat, was placed in a building erected -for the purpose, on the north side of Amarapura, the new capital, -where it may now be seen by visitors to the "Arracan Pagoda." - -In 1795 the first envoy to the king of Burma was sent by the -government of India. The envoy was not well received, and secured no -permanent advantage. The following year another was deputed to be -resident at Rangoon, instead of Ava. He met with the same discourteous -treatment, and accomplished nothing. Up to 1812 five successive -attempts were made to arrive at an understanding with the Burman king, -with reference to political and commercial relations, but without -success. Envoys were either ignored or made the bearers of insolent -replies. At this time war between England and the United States was -about to begin. Adoniram Judson was getting ready to sail as a foreign -missionary. - -In 1823 the capital was restored to Ava. A great fire at Amarapura -destroying some of the royal buildings, together with certain "bad -signs," induced the king to abandon the city which had been in -existence only forty years. During the previous year the Burmans had -overrun Manipur and parts of Assam, and claimed the territory as a -part of the Burman Empire. The first battle ever fought between the -Burmese and English was at Cachar--in January, 1824. The Burmans were -defeated. In 1824-5 the British and native troops succeeded in driving -the Burmans back into their own country. The bulk of the Burmese army -had already been recalled to repel the British who were advancing from -the south, war having been formerly declared in March, 1824. In the -meantime the American missionaries, Judson and Price, together with -all Europeans at Ava were imprisoned as suspected spies, or in league -with the enemy. - -After eleven months they were transferred to Aungbinle, with the -intention to put them to death. The first Burmese war lasted two years. - -Arracan, and all the country east of the Gulf of Martaban was ceded to -the British. Rangoon reverted to the Burmese. But the most interesting -result to American readers, was the release of the missionaries, -Judson and Price, who were utilized as messengers to negotiate the -terms of surrender. After the second installment of indemnity had -been paid, and the British troops withdrawn to territory ceded by -the humiliated king the following record of the affair was added to -the royal chronicles. "In the years 1186, 1187 (Burmese) the white -strangers of the west fastened a quarrel upon the Lord of the Golden -Palace. - -"They landed at Rangoon, took that place and Prome, and were permitted -to advance as far as Yandabu, for the king, from motives of piety -and regard to life, made no preparation whatever to oppose them. The -strangers had spent vast sums of money in their enterprise, so that -by the time they reached Yandabu their resources were exhausted, and -they were in great distress. They then petitioned the king, who, in -his clemency and generosity, sent them large sums of money to pay -their expenses back, and ordered them out of the country." The record -modestly omitted to mention the fact that the strangers had permission -to take with them the Arracan, Ye, Tavoy, Mergui, and Tenasserim -provinces! - -The whole period from 1826 to the second Burmese-English war, in 1852, -was marked by heartless cruelties inflicted by successive Burman kings -upon all real or suspected offenders; by persistent repudiation of -the terms agreed upon at the close of the first war; and by gross -insults to British representatives. The second Burmese-English war -lasted a year and a half, and resulted in the annexation of the -Province of Pegu, which included Rangoon and extended to a point -about thirty miles north of Toungoo. In about 1837 the capital was -again transferred to Amarapura, where it remained until Mandalay was -founded, in 1860, by Mindon Min. A new king, Mindon Min, was soon -proclaimed at Amarapura. Throughout his reign, from 1853 to 1878, -relations between the British and Burmese were greatly improved. -Mindon Min was the best king Burma ever had. Moreover, the loss of -Arracan, Tenasserim, and Pegu had inspired some degree of respect -for representatives of the British Indian Government. With the death -of Mindon, and the ascension of Thibaw, trouble began. The great -massacre, in which about seventy of royal blood, including women -and children, were ruthlessly butchered, called forth a vigorous -remonstrance from the British Government. An insolent reply was -returned, rejecting outside interference. - -In August 1879 the resident at Mandalay was withdrawn. Massacres -soon followed, rivalling the horrors of the past. At this time many -thousands of Burmese migrated to Lower Burma to escape oppression. - -Thibaw then began a flirtation with France. The Bombay Burma -Trading Company was accused of defrauding the king in the matter of -royalty on teak logs. An enormous fine was inflicted. Arbitration -was rejected. The French were conspiring with the king to gain -commercial advantages, giving them practically full control of Upper -Burma, including the only route to western China. In June, 1885, the -government of India obtained conclusive evidence as to the nature -of these negotiations. A demand was made that a British resident be -received at Mandalay, and that Thibaw reveal his foreign policy. -This ultimatum was refused. The British immediately advanced on the -capital. On the 28th of November, 1885, Mandalay was taken, and King -Thibaw made a prisoner. The great, self-sufficient Burman kingdom had -fallen to rise no more. - -French diplomatists had outreached themselves, and precipitated the -annexation of Upper Burma. - -On the first of January, 1886, the following proclamation was issued: -"By command of the Queen-Empress it is hereby notified that the -territories formerly governed by King Thibaw will no longer be under -his rule, but have become a part of Her Majesty's dominions, and will -during Her Majesty's pleasure, be administered by such officers as the -viceroy and government of India may from time to time appoint." - -It will be seen that the Burmese throughout their history have been a -warlike people. The adoption of Buddhism, as the national religion, -with its strict rules concerning the taking of life, does not seem to -have wrought any change in this respect. The grossest cruelties were -practiced, suspected conspirators slaughtered by hundreds, generals -who had failed in battle, as well as others of high rank or noble -blood were executed, sewed up in red sacks, and sunk in the Irrawadi -River. Sometimes the preliminary execution was dispensed with. - -Victorious kings built great pagodas, at the expense of the people, to -expiate their sins of bloodshed,--and then renewed the carnage. - -The cruelties inflicted upon Judson and his companions at Ava and -Aungbinle; the history of Burman dacoity since the English occupation; -together with many other evidences,--stamp the Burman as far from -being the tolerant, peace-loving, life-reverencing character that -many of his admirers, on the interest of Buddhism, or Theosophy, -have pictured. It is said that a professor in a certain theological -seminary, seeking to cast discredit on the historical authenticity -of the Book of Daniel, called the attention of his class to the -unlikelihood that any Oriental monarch would have issued such decrees -as are attributed to Nebuchadnezzar, in the third chapter. To say -nothing of Mohammedan fanaticism, familiarity with Oriental character -as exhibited by Burman kings would have dispelled the professor's -doubts. - -When Naungdawgyi had completed the great Shwe Dagon pagoda, in -comparison with which Nebuchadnezzar's image was Liliputian, he made -a decree that all peoples must fall down and worship it, on penalty -of death. The majority of the people being spirit-worshippers, the -decree could not be enforced. To let himself down easily, the king -commanded that a _nat-sin_, or spirit-house be erected near the -pagoda. The people coming to make offerings to the _nats_--would -also be coming to the pagoda, and so the decree would be obeyed, -and, in time, its purpose effected. The character of the Burman king -Bodaw-para, who was on the throne when Judson came to Burma, is thus -described by Father San-Germano, who lived in Burma twenty years -during this king's reign. "His very countenance is the index of a -mind ferocious and inhuman in the highest degree,--and it would not -be an exaggeration to assert that during his reign more victims have -fallen by the hand of the executioner than by the sword of the common -enemy.... - -"The good fortune that has attended him ... has inspired him with the -idea that he is something more than mortal, and that this privilege -has been granted him on account of his numerous good works.... - -"A few years since he thought to make himself a god." He did in fact, -proclaim himself as the fulfillment of the national expectation of -a fifth Buddha. Priests who refused to recognize his claims, were -punished. Who can doubt that the late King Thibaw would have been -quite capable of repeating Nebuchadnezzar's decree, had he thought of -it, and seen any advantage in it, to himself. - -The census of 1901 gives the total population of the province as -10,490,624. Of this total the Burmese number 6,508,682, while the -number returning the Burmese language as their ordinary tongue was -7,006,495. The total number of Buddhists, including the Shans and -Talaings, is 9,184,121. The area of the province is 286,738 square -miles. To the casual visitor the country seems to be peopled almost -exclusively by Burmese, and Buddhism the only form of worship, the -other races inhabiting isolated parts of the country, far removed from -the main lines of travel. The population of Rangoon is about 235,000. -Buddhists and Hindus number about the same, with more than half as -many Musalmans as of either. Fifty per cent. of the population are -immigrants. Rangoon is no longer a Burman city. - -In Mandalay, their last capital, and second city of Burma, the -situation is quite different. In a total of 178,000 over 152,000 -are Buddhists. This city has been in existence only sixty-three -years. Its outward appearance is much the same as it was when taken -by the British in 1885. The same brick wall, twenty-six feet high, -with its crenelated top, a mile and a quarter on each side of the -square, forming an impregnable (!) barrier against all comers,--still -surrounds what was the royal town. On each side are three gates, -reached by bridges across the wide moat, which is kept filled with -water by a connection with a natural lake a few miles to the northeast. - -[Illustration: BURMESE WOMAN WEAVING] - -Inside of the walled town comparatively little now remains as it was -when captured. The natives occupying thatched houses, were compelled -to move outside the wall, taking their shanties with them. For this -they were amply compensated by the British Indian Government. A large -city, regularly laid out with straight wide streets, was already -flourishing outside of the walled section. Within the walls the palace -and monasteries still remain, the former now being restored by the -provincial government, at great expense. Services of the Church of -England are held in one of the large halls. In one of the buildings -near the palace the Mandalay Club is comfortably established. Several -old cannon, used by the Burmese in their wars, more for the noise they -could make than for any death-dealing powers they possessed, now adorn -the grounds. The king's monastery, and the queen's monastery, are -objects of interest. Near the former is the site of the "Incomparable" -temple, destroyed by fire in 1892. This immense structure, with its -gilded columns and lofty ceiling, was the grandest building in the -city. Near by is a huge pagoda within a high rectangular wall. The -space enclosed is subdivided into three compartments by low walls -extending around the pagoda, to represent the threefold division -of the Buddhist scriptures. These spaces contain seven hundred and -twenty shrines about fifteen feet high, their tops supported by four -columns. In the centre of each shrine, set like a gravestone in the -cement floor, is a stone tablet about three feet wide by five and a -half feet high, covered on both sides with portions of the sacred -writings. The floor around each tablet is polished by the bare feet of -many devotees,--for the "Law" is one of the "three precious things" -of Buddhism--commanding their worship. For all this immense outlay -of time and money devoted to sacred objects Mindon Min is supposed -to have secured the royal merit, freeing him from the countless -existences through which the ordinary mortal must pass. The prevailing -impression that as a result of the monastic school system all of -the Burmese males can read and write, is not corroborated by the -recent census. A little less than half (490 in each 1,000) are able -to both read and write. Doubtless a large majority spent enough of -their childhood in the monastery to acquire these accomplishments, -but, to many, they have become lost arts, through disuse. Only -fifty-five in each thousand of Burmese women can read and write. Girls -are not admitted to monastic schools. This small gain is chiefly -due to mission schools. The demand for female education is rapidly -increasing. All Burmans, except the relatively small number of -converts to Christianity, are Buddhists. Nearly all are worshippers of -idols. - -A sect called Paramats was founded at the beginning of last century. -The Paramats will have nothing to do with pagodas and idols. They -respect the ordinary Buddhist priests, as representatives of Gautama, -who was the incarnation of eternal wisdom. They do not hold that -eternal wisdom is reincarnated in the priests, and therefore do not -worship them as orthodox Buddhists do. This eternal wisdom, which -existed before the world was made, and will exist throughout eternity, -fills all space, but exercises no influence over this world. Eternal -wisdom is not, except in a very vague sense, personified--as an -equivalent of the Christian conception of an eternal God. But the -Paramats have the germ of a true belief, and, as a rule, are thinking -men, which is more than can be said of the ordinary Buddhist. Numerous -in the district midway between Mandalay, and Rangoon, they furnish a -hopeful field for missionary effort. - - -THE SHANS - -_The Shans_ rank second in point of numbers. Max Muller held that the -Shans were the first to leave their original home in western China. -Contact with the Chinese has left its mark upon them, sufficient, -apart from other evidence, to prove their origin. Having been forced -out of western China they drifted southward, and founded some of the -large towns in the territory now known as "Shan-land" as early as 400, -or 500 B. C.--if their own chronicles can be believed. But -at this point different conclusions have been reached from the same -sources of information, some accepting these dates as approximately -correct, others rejecting them as too remote by several centuries. -Indeed, it is difficult to determine whether the first migration was -southward, or to the southwest, or whether there were two migrations -simultaneously. As we have seen in our study of the Burmese, the Shans -were supreme on the Upper Irrawadi early in the Christian era, having -expelled the Burmese and taken possession of that part of the country. -It may have been as early as 400 or 500 B. C., when they -overthrew the Tagaung monarchy. My own view is that the Shans first -migrated to the southwest across the Namkham valley, founding the "Maw -Kingdom," which finally extended to the Irrawadi and Chindwin rivers -in northern Burma. And that not until several centuries later did they -extend their sway to the southeast, founding Thibaw, Mone, and other -towns. - -That there is a discrepancy of ten centuries or more between this -view and the Shan Chronicles, in which the most striking feature is -exaggeration, need not disturb any one. In fact, a sound "principle -of interpretation" of legendary history, whether Burmese or Shan, is -to cut down its figures by about one half. - -Near the end of the tenth century the Shans occupied Arracan about -eighteen years. The Shan kingdom continued until overcome by the -Burmese, in the middle of the eleventh century. They still remained -in power in the far north. In 1281 Shans from Siam joining with Shans -of Martaban, conquered Martaban, then with assistance of Shans from -the north they captured Pegu from the Burmans. At the beginning of -the fourteenth century the Shans were again in the ascendant in Upper -Burma, the Burmans having been weakened by Chinese invasions. The -Shans now ruled the country from the upper reaches of the Irrawadi -as far south as Prome, but not including Toungoo. All Burma was -threatened with Shan supremacy. This might have been realized but -for the Shan emperor's own recklessness and tyranny, working his own -downfall. - -Kings of Shan race controlled Pegu from 1281 until conquered by the -Toungoo Burman prince, Tabin Shwe' Htee, in 1539. The Shan power in -the north having become weakened, the Burmese in 1554, captured Ava, -and in 1557 conquered the Shans throughout the Upper Irrawadi region. -Thibaw, Mone, and "Zimme" in northern Siam, fell to the Burmans a -year later. The Shans seem to have remained subject to the Burman -kings until the annexation of Upper Burma; and sometimes assisted the -Burmans in their wars with the Talaings and Siamese. - -The census of 1901 gives a total of 751,759 Shan-speaking people. - -Besides the northern and southern Shan States, a large number of Shans -are still found in Upper Burma, and many Shan villages throughout -Lower Burma. It is not definitely known when the Shans adopted -Buddhism. There are evidences that the Shans, who were supreme on the -Upper Irrawadi at the opening of the Christian era, and for several -centuries after, were influenced by Buddhism introduced from India -by way of Manipur, and that many accepted it. After the introduction -of Buddhism from the south it spread rapidly among the Burmese, and -through them to the Shans, becoming the national religion of both -races. - -It is said that many Shan Buddhist priests sought reordination -according to the rules of the southern type of Buddhism. - -The Shans established monasteries throughout their country. Under the -later Burman kings, Burman priests were sent to propagate Buddhism -in the Shan country. In some places the sacred books were destroyed, -and other books written in the Burmese language substituted, Burmese -becoming the language of the Monastic schools for Shan boys. - -Burman kings adopted the same tactics in dealing with the Talaings. - -The customs of the Shans and the Burmese are much the same, but -their costume is more like that of the Chinese. The same is true of -the Karen costume. Though differing from the costume of the Shan, -both seem to have been derived from their contact with the Chinese -before their migration to Burma. The broad lopped-rim Shan hat and -flowing trousers with the seat between the knees differentiate the -Shan from other races. They have a written language, adopted from the -Burmese,--some four or five hundred years ago,--as the Burmese had -adopted theirs from the Talaing. - - -THE KARENS - -_The Karens_ found their way in Burma from western China; forced -southward by the Chinese. Then when the Shans were in like manner -driven into Burma, the Karens were pushed on still further south, like -driftwood before the tide. Their original home is uncertain. It seems -evident that at a much earlier period they had migrated into western -China from some place still further north. One of their own traditions -is that their ancestors, in their wanderings, crossed a "river of -sand." - -The desert of Gobi best answers to their tradition. Other traditions -point to western China as their early home. It is not unlikely that -the tradition of the "river of sand" is much the older, and these -traditions taken together mark the progress of the Karens in at -least two widely separated migrations southward. The Karens strongly -resemble certain hill-tribes now living in western China; in fact -some of the Karens have identically the same customs, as these China -hill-tribes, who are also said to have the tradition of a "river of -sand." - -There are three main divisions of the Karens, known as Pwo, Sgaw, and -Karennee or "Red Karens." This threefold division antedates their -migration to Burma. The Pwos, sometimes called "the mother race," are -supposed to have been the first arrivals, working their way south -by the way of the valleys of the Salwen and Mekong Rivers; followed -by the Sgaws, and finally by the Karennees, though it is doubtful -whether there was any interval between these main divisions in the -general migration. But in some way they have--to this day--maintained -the distinction. It is probable that for a time the Karens held the -territory now known as the eastern Shan states, and all the upper -Salwen region. The coming of the Shans, whether from the north or -west, drove them southward, each of these tribal divisions advancing -under compulsion in the same order in which they first entered the -country. - -The Pwos are now found in the delta and still farther south in the -Maulmain district; the Karennees farther north, bordering on the Shan -country, and east to the Siam border; the Sgaws keeping to the central -territory, in the Toungoo district and diagonally across to Bassein, -sharing parts of the delta with the Pwos. A large body of Sgaw Karens, -as well as many Pwos, are found in the Tavoy district, farthest south -of all. The Tavoy Karens drifted in from Siam, not extending to the -seacoast until early in the last century. - -There is now a continuous chain of Karens from Tavoy far into the -north of Siam. In general, the Karens live in the highlands, the -Burmans occupying the plains. Formerly this was partly from choice, -but unavoidable whether from choice or not, on account of the cruel -oppression suffered at the hands of the more powerful Burmans. But -under British rule many Karens have come down to the plains, and -forming villages of their own, have engaged in cultivation. They still -like to be within easy reach of the mountains, to which they resort -for game and other food. - -In the shady ravines they have profitable gardens of betel (areca) -palms, the nut being essential to any native's happiness, and -commanding a ready sale. Some writers have advanced the theory -that the religious traditions of the Karens were derived from their -supposed contact with Nestorian Jews in western China. This can hardly -be true--as it places the migration of the Karens to Burma at much too -late a date. - -The Nestorians did not begin their work in western China until 505 -A. D., closing it in 1368, when they were expelled by the -Mongols. - -It seems certain that the Karens were already in Burma long before the -Nestorian missionaries went to China. (Marco Polo's Roman Catholic -mission-work in western China did not begin until 1271.) - -If it is true that the large towns in Shan-land were founded by -the Shans four or five hundred years before the Christian era, the -migration of the Karens must be placed at an even earlier period,--but -that early date is doubtful. The non-Christian Karens are, and always -have been spirit-worshippers. This so-called worship is limited to -propitiatory sacrifice. In this respect they are at one with all the -races of Burma, not excepting the Burman Buddhists, though the latter -have abandoned bloody sacrifice. Before the adoption of Buddhism the -Burmans, Shans and Talaings were spirit-worshippers pure and simple. -Spirit-worshippers they still are, with the forms of Buddhism for a -veneering. - -But the Karens have many religious traditions, so closely following -the Bible accounts of the creation, fall, flood, and other events -as to furnish strong evidence that in bygone ages their ancestors -somewhere were in touch with the people of God. In spite of their -spirit-worship they have retained a belief in a Supreme Being, and -long looked forward to the time when God's Word, which they had lost, -should be restored to them. God was believed to be a benevolent Being, -but so far away that he had nothing to do with men. All spirits -were believed to be evil, vengeful and near at hand. Therefore the -Supreme Being was left out of their worship, and sacrifices offered -to propitiate evil spirits who might work harm to them, by causing -sickness, destruction of crops, and many other possible misfortunes. -The Karens contend that in making offerings to the evil spirits they -were not showing disloyalty to the Supreme Being. They illustrate -their position by the following story: "Some children left in a -place of supposed safety by their parents, were so frightened by the -approach of a tiger that they threw down the cliff some pigs that had -taken refuge with them. Their eyes, however, were not fixed on the -tiger, but on the path by which they expected their father to come. -Their hands fed the tiger _from fear_, but their ears were eagerly -listening for the twang of their father's bowstring, which should send -the arrow quivering into the tiger's heart." "And so, although we -have to make sacrifices to demons, our hearts are still true to God. -We must throw sops to the demons who afflict us, but our hearts were -looking for God." - -The history of the Karens in Burma has been a sad one. For centuries -they had been grievously oppressed by the Burmans, who robbed them, -carried away captives into slavery, and kept the Karens pent up in the -most inaccessible parts of the mountain ranges. - -Under British rule the Karens are safe from serious molestation, but -the old feeling still remains, and they hold aloof from the Burman as -much as possible. The coming of the Christian missionary, restoring -to them the knowledge of the true God so vaguely known through their -traditions, was the great event to which the whole Karen nation had -so long looked forward. Multitudes readily accepted Christianity. By -its power they were emancipated from the domination of evil spirits; -the swords and spears of tribal feuds were forged into pruning hooks; -and the whole Christian world rejoiced in the glorious spectacle -of "A nation in a day." The census of 1901 gives a total of nearly -714,000 Karens, of all tribes. Many more are found in Siam. It has -been asserted that "more languages are spoken in Assam than in any -other country in the world." The same may be said of Burma. The recent -census recognized fifty-seven indigenous races or tribes, and as many -more non-indigenous. In the Toungoo district the missionaries meet -with several Karen dialects not mentioned in the census enumeration, -but so distinct that one tribe does not understand the dialect of -another. - -In some localities one meets with a new dialect in each village -through which he passes in a day's journey. Ye shades of Shinar! -confusion of tongues,--twice confounded. It seems incredible that so -many families of one race, occupying the same territory, and with -practically the same habits, customs, and superstitions,--should -each perpetuate for centuries its own peculiar dialect and clannish -exclusiveness. The missionary or official, to do effective work among -such a people, needs a small army of interpreters at his heels. - - -THE KACHINS - -_The Kachins_ inhabit the extreme northern part of Burma, extending -as far south as the Bhamo and Namkham districts, and east into -China. The Kachins are own cousins to the Nagas of the adjacent hill -tract of Assam, who call themselves "Singpho." "Kachin" is a name -applied to these people by the Burmans. The Kachins of Burma call -themselves "Chingpaw." This quite suits their kinsmen of Assam, who -look down upon the Chingpaws as unworthy the grand name of Singpho. -Both terms seem to mean "men,"--but _men_ in distinction from the -inferior races around them. The census of 1901 gives a total of 65,510 -Kachins in Burma alone. The early missionaries held that the Kachins -and Karens were of the same origin; that the Kachins were really -Karens, from whom the southern Karens had become separated. This -view seemed substantiated by the people themselves; by some of their -customs,--such as the manner in which their houses are constructed -and partitioned off; by a certain similarity of language--many -common nouns said to be common to both languages, and by their -spirit-worship. It is now generally admitted that the Kachins and -Karens are not of the same origin. In bygone ages they may have -been neighbours, if not more closely related,--in the borders of -Tartary,--but at a very remote period. Certainly they did not migrate -to Burma at the same time, nor by the same route. The Kachins have -traditions that they migrated to Burma by way of the headwaters of -the Irrawadi,--that their primal ancestor lived at "Majoi Shingra -Pum." In his "Handbook of the Kachin Language," H. F. Hertz says: "I -have succeeded in obtaining the views of several old men, _Tumsas_ -and _Faiwas_, who might be described as Kachin priests. It would seem -from these that 'Majoi Shingra Pum' is a high table-land with very few -trees, frequently covered with snow, and very cold. - -"Now, the name 'Majoi Shingra Pum,' literally translated is a -naturally flat mountain, or in other words, a plateau, and it does -not need any stretch of the imagination to identify it with some part -of eastern Tibet. Colonel Hannay, writing in 1847, describes tribes -residing in the inaccessible regions bordering on Tartary as closely -allied to the Kachins." This identifies the Kachins more closely -with the Burmans and Chins than with the Karens. Moreover it is said -that the Kachin language has more points in common with the Burmese -than with the Karen. This is especially true of the Marus,--a tribe -to the eastward, allied to the Kachins of Burma. It is not difficult -to believe that all these races, in the very remote past, were -neighbours in the borders of Tibet, and that while the Kachins and -Burmese migrated south direct, the Karens migrating by way of western -China,--the meeting of these races on Burmese soil reveals a few of -the many things they once had in common. - -After the Burmans and Chins had migrated to Burma, the Shans, pressing -westward by way of the Namkham valley, blocked the way of further -migrations from the north. The Shans are known to have been supreme in -northern Burma at the beginning of the Christian era. It is probable -that they peopled the Upper Irrawadi several centuries earlier. In -the thirteenth century the Shans overran Assam. Not until the middle -of the sixteenth century were they finally overcome by the Burmans. -Nothing is known of the Kachins in Burma earlier than the sixteenth -century. They seem to be comparatively recent arrivals, working their -way into Burma after the Shans had been weakened by their struggles -with the Burmans. The Singphos of Assam are said to have drifted into -that country but a little more than a century ago. - -The Kachins have gradually forced the Palaungs and Shans before them, -or isolating some of their villages from the main body. Their sudden -development of power is remarkable. Political changes consequent on -the annexation of Upper Burma checked Kachin aggressions. They are -still spreading, but by fairly peaceable means. The Namkham district, -supposedly Shan, is found to contain fully as many Kachins as Shans. -Slowly but surely the Shans will be pressed southward. Before passing -under control of the British the various tribes of Kachins were ever -at war among themselves. Captives were sold into slavery. Retaliatory -raids were constantly expected. Feuds are still kept up, though they -do not have the free hand to execute vengeance enjoyed in former years. - -The Kachin, from habit, is watchful and suspicious of -strangers,--until his confidence is gained. Their villages are usually -high up in the hills, as secluded and inaccessible as possible. But -the isolated situation of the village probably is due to the fear of -_nats_, spirits,--quite as much as from fear of human enemies. One -writer describes an avenue leading to the village, with bamboo posts -at regular intervals, with rattan ropes, à la clothes-line, from which -various emblems are suspended. Near the village "wooden knives, axes, -spears, and swords are fastened to the tree-trunks. All this display -is for the benefit of the nats. Like the Chinese, they do not give -their demons credit for much acuteness. For one thing they believe -that they can only move in a straight line. Therefore the _nats_ -avoid going about in the jungle, and keep to the open paths. A few -judicious turns are made in the avenue, so as to turn the prowling -devils off, if possible, but if he should happen to be cannoned off -the tree stems in the right direction, there are the emblems to show -him where the thing he is in search of may be found. If he is hungry -there is the bullock's skull nailed to a tree, to indicate where food -may be found; if he is thirsty a joint of bamboo points out where -a libation of rice spirit has been made." These spirit-worshippers -are more easily gained than the Buddhist Burmans and Shans, but they -have not the traditions of the Karens to prejudice them in favour of -Christianity. Morally, they rank very low,--and yet their morality -must be viewed in the light of Kachin, rather than English custom. -As with the non-Christian Karens, there are certain unwritten tribal -laws governing family life. Should a Kachin presume to poach on his -neighbour's preserves, there would be one less Kachin the next day. - -Courtship, when once the parties have come to an understanding, is -conducted as a "probationary marriage." They may separate before the -marriage ceremony takes place, if they weary of each other. But if -they have already started a colony, marriage _must_ follow, or the man -"has to kill a bullock and pigs--to appease the _nats_ of the damsel's -house. In addition he has to pay a fine to the parents, of a spear, -a gong, a _da_, and some pieces of cloth, and sometimes a bullock -or buffalo." The old man is more exacting than the _nats_. Such -separations do not effect the social standing of either party. It is -claimed that separations or disloyalty after marriage "are practically -unknown." - -It certainly would not be healthy to have it known. The Kachins -have their own distinctive costume, varying according to tribe and -locality. But Kachin men in touch with Chinese, Shans, or Burmans, -usually adopt the costume of their neighbours. The women hold to their -own costume. - -The religion of the Kachins, though gross spirit-worship, contains -an element of truth not found in the Buddhism of the more civilized -Burmans. Rev. Mr. Geis, missionary at Myitkyina says--"Above and -beyond all _nats_ to whom Kachins offer sacrifices at one time or -another, they recognize the existence of one great spirit called -Karai Kasang. Altars in his honour are not found in Kachin villages -or houses. No priest has been able to divine what offerings are to be -made to it, but in time of great danger _nats_ and their offerings -are forgotten, and their cry goes out to Karai Kasang for help and -succour." - - -THE CHINS - -_The Chins_, who number about 180,000, are thought to be of the same -origin as the Burmese,--from the neighbourhood of Tibet. It is evident -that they became separated from kindred tribes at a very remote period. - -The Lushais of Assam, and Bengal, and the Kukis of Manipur have the -same race-characteristics, and probably formed part of the original -migration southward. At present the Chins, occupying the hill country -in the northwest corner of Burma, are slowly pressing northward, -affecting Manipur. The Chins of the hill-country are quite isolated -from other races. For this reason Buddhism has never reached them. -Like their kinsmen, the Kachins, they are spirit-worshippers, as were -their other kinsmen, the Burmese, before the introduction of Buddhism. -The Chins are divided into several tribes. The northern Chins call -themselves "Yo," the Tashons call themselves "KaKa"; the middle -tribes give their names as "Lai"; the southern Chins call themselves -"Shu." Since the annexation of Upper Burma, securing immunity from -oppression by the Burmans many Chins have drifted down from their own -hill-country and formed agricultural villages in the plains. The Chin -country is about 250 miles long by from 100 to 150 miles wide. It is -wholly mountainous, the highest peaks being from 5,000 to 9,000 feet. -Liklang peak, the highest of all, is nearly 10,000 feet. Like all -spirit-worshippers, the Chins dread the power of demons, and offer to -them the same left-handed sort of worship. But their worst enemy is -of their own manufacture, made by fermenting rice, millet, or corn, -and called "Zu." The great and wide-spread vice among the Chins is -drunkenness. Men, women, children, even babes in arms--all drink and -glory in intoxication as an accomplishment of which to be proud. No -act is considered a crime if committed when drunk. Many people I have -seen in European and American cities must have been Chins. No function -is complete without liquor. Hospitality is gauged by the number of -cups of spirit dealt out, and appreciation of it--by the number of -cups consumed. Again, how like many of their white cousins. "A man -should drink, fight, and hunt, and the portion for women and slaves -is _work_"--is both creed and practice. They have a peculiar custom, -now dying out, of tattooing the faces of the women, until the whole -face, from chin to hair--is dyed a purplish black. The reason for this -custom is in dispute. Some have asserted that it was to make them -unattractive to their enemies, especially the Burmans, who frequently -raided their villages in the foot-hills. Others claim that the -tattooing was in order to increase their attractiveness to the young -men of their own kind. Fortunate indeed were they if this queer custom -served the double purpose of repelling enemies and attracting friends. -To unaccustomed eyes the tattooed face is hideous in the extreme. - -The first attempt by the British to control any part of the Chin Hills -was made in 1859, but was neither continuous nor effective. In 1871 -an expedition was sent into the hills to recover captives, and punish -offenders. The Chins remained quiet for ten years, then broke out -again in repeated raids, from 1882 to 1888. The English were obliged -to undertake a systematic subjugation of the whole Chin country. This -was effected in 1889-90. The expedition met with stubborn resistance, -by guerilla methods. Many villages were burned by the English, as -the only means of subduing the wily enemy. Many villages were burned -by the Chins themselves. Near one village "a dog had been killed -and disemboweled, and tied by its four legs and thus stretched on -a rope suspended between two sticks across the path to the village, -its entrails being likewise suspended between two other sticks, thus -barring the road. Asking the Chins what this might mean, they said -it was an offering to the war _nat_ to protect their village, and to -ward off our bullets from injuring them." The work of subjugation had -to be continued for some years, before the Chins were made to realize -that the English government must be respected. The Hakas and others -were disarmed in 1895. The Chin Hills are administered by a political -officer at Falam, with a European assistant at other important points, -as Tiddim and Haka. The morals of these benighted Chins, still further -degraded by their drink habit, are what might be expected. Marriages -are governed by the working-value of the bride, parents expecting -compensation for the loss of her services, according to her capacity -for work, and "expectation of life." This seems to have been the -custom among all races of Burma. It is said that when a Chin wife is -asked "Where is your husband?" she will give the required information -in case he is living,--but if dead she will reply, "He is not here," -and expects the subject to be dropped at that. This reminds me of -a Shan girl's answer when I asked her the whereabouts of a former -resident--"I don't know,--he is dead." The Chins of the foot-hills -and plains present an encouraging field for missionary work, but -missionary work must be pushed with all possible vigour--to forestall -the influences of Buddhism. To win them from spirit-worship is hard -enough, to win them from Buddhism will be very much harder. - -The dialect of the southern Chins has been reduced to writing, and -is found to be strikingly similar to the Burmese, perhaps half of -the words being more or less allied to the Burmese. As the southern -Chins have great difficulty in understanding the speech of the wild -tribes in the northern hills, it is quite probable that their own -dialect has been corrupted by contact with the Burmans since their -migration to Burma. The Chin dialect of the south is also said to -contain many words of Shan origin. This must have come about in the -same way, either by contact with Shans on the Upper Chindwin at a -very early period, or when the Shans occupied Arracan about eighteen -years, towards the end of the tenth century. This later contact seems -much too short to have left a permanent mark on the southern Chin -dialect. The total number of Animists--demon-worshippers--in Burma, -Chin, Kachin, Karen, and other, is about four hundred thousand. But as -we have seen, the Buddhist Burmans, Shans and Talaings, are at core, -demon-worshippers, all races having in common practically the same -superstitions. - - - - -V - -BUDDHISM AS IT IS - - -Much has been written on Buddhism, besides the translation of the -Buddhist's sacred books. Little, however, can be learned from books of -Buddhism as one finds it expressed in the life of the people. - -Riding one day with a missionary who had a wide acquaintance with the -Burmans and their language, I asked him certain questions as to their -real belief. His reply was, "No man can tell, until he finds a way -to get into the Burman mind." The first business of the missionary -seemed to be then to make every effort to get into the Burman mind; -to study him; study his religious habits; ascertain if possible, his -point of view; learn to see things from his point of view; to know -what there is in him that must be eradicated and supplanted by the -gospel of Jesus Christ. We see the country fairly alive;--no, _dead_ -with idols. We see the people kneeling before these idols, and, to -every appearance praying. Are they praying? How can they be praying, -inasmuch as Buddhism knows no God,--does not claim to have a God? -Gautama himself whom all these images represent, never claimed -to have any power to save others, or even to save himself. These -worshippers know that he was only a man, that at the age of eighty -years he died, that his death was due to an attack of indigestion -(from eating too much fresh pork), as any other man might die. It -is supposed that he was born near Benares, about six hundred years -before Christ; that his father was a chief of an Aryan tribe called -the Sakyas. From the sacred books they learn that Gautama's early -life was spent in dissolute pleasure and luxury common to oriental -princes; that after a time becoming dissatisfied with his own manner -of life and the corrupt conditions around him, he yielded to another -his princely prospects, abandoned his wife and child and gave himself -up to a life of meditation and study under religious teachers; that -failing in this to gain the longed-for peace of soul he for several -years led a life of the most severe privation and affliction of the -flesh, until by long continued meditation and self-concentration the -light broke in upon him, and he became "the enlightened one,"--a -Buddha. Did he not by this enlightenment become something more than -man? Not at all. He had learned nothing of God, not even that such a -being existed. He entertained no thought that he himself had acquired -any supernatural character or power. And so he died. Even the common -people of the jungle villages know all this, and yet they prostrate -themselves before these images of brass, wood, or stone. Are they -praying? Perchance their hopes are based on what Gautama became, after -death. According to Buddhism, Gautama had now passed through all the -necessary conditions and changes, and entered at once upon the final -state, the highest goal of Buddhism, Nirvana, ("Neikban," in Burmese). - -Had he now become a God? Not at all. No Buddhist entertains such -a thought. What then is Neikban? "It means," they say, "the going -out, like the flame of a candle." By a long-continued process of -self-concentration Gautama is supposed to have become absolutely -oblivious to the world around him, and ultimately to have become -unconscious even of self. His death is believed to have been utter -extinction of both physical and spiritual existence. Some deny that -Neikban is equivalent to annihilation. The best that can be claimed -for it is an impossible existence in which there is neither sensation -nor conscious life. - -Fittingly they describe it as "a flame which has been blown out." - -According to Buddhist teachings and current belief Gautama has -disappeared, body and soul. Brahmins may talk of being absorbed in the -"One Supreme Soul," and Theosophists glibly repeat the form of words, -but Buddhists claim nothing of the sort. There is no Supreme Soul to -absorb them, and no human souls to be absorbed. It is not soul, or -life that is perpetuated, but _desire_ merely. Neikban, they declare, -is the cessation of everything, a condition of unconsciousness, -lifeless ease, they do not like to say annihilation. Then what are -these worshippers doing here on their knees before images which -represent no existing being? surely not praying, for they have "no -hope, without God in the world"; no being higher than themselves to -whom prayer could be addressed; no expectation of blessing of any sort -from any supernatural source; absolutely nothing in their religious -conceptions or experience corresponding to the communion between the -Christian and his God. - -There is no such thing as real prayer in the whole Buddhist system. -What, then, are they doing? Here comes in the system of "merit" on -which Buddhism is built. An instinctive sense of guilt and impending -penalty is universal. Having no Saviour--man must save himself. - -From what? Not from sin, as violation of the laws of a Holy Being, but -from their train of evil consequences to himself. - -[Illustration: WORSHIPERS] - -The chief tenets of Buddhism are: (1) Misery is the inevitable -consequence of existence. (2) Misery has its source in desire. (3) -Misery can be escaped only by the extinction of desire. (4) Desire -can be extinguished only by becoming wholly unconscious of the world -and of self. (5) He who attains to such unconsciousness attains to -Neikban. (6) Evil actions constitute demerit. Good actions constitute -merit. - -In this deeply grounded belief as to merit and demerit lies the secret -of much that we see in the life of the people. _Now_ we know what -these people are doing,--they are seeking to _accumulate merit_ by -repeating over and over again a certain formula, or portions of their -"Law" with their faces towards the,--to them,--sacred pagoda or idol. - -But no Buddhist expects to attain to Neikban at the end of this -existence. He realizes that it is utterly hopeless for him to think of -fulfilling the conditions. But he cherishes the groundless hope that -in some future existence under more favourable conditions he may be -able to accumulate sufficient merit, though he cannot now. This belief -presupposes the doctrine of transmigration, or metempsychosis. - -The Buddhist believes that he has passed through countless existences -in the past,--whether as man, animal, or insect, or all many times -over, he knows not; finally, birth into this world as man. He dies -only to be reborn into this or another world,--whether as man, animal, -or insect he knows not; then death again, and so through countless -ages. Even Gautama himself is said to have passed through five hundred -and fifty different phases of existence, including long ages in hell, -before he finally entered this world as man, and became a Buddha. - -Although Buddhism has no God, and no heaven, it has a very vivid -conception of hell, yes,--eight of them, surrounded by over forty -thousand lesser hells,--their terrors limited only by the limitations -of the imagination. But no man can escape--the doctrine of Karma -settles that. A man's own words and deeds pursue him relentlessly, and -there is no city of refuge to which he may flee. "Not in the heavens, -not in the midst of the sea, not if thou hidest thyself in the clefts -of the mountains, will thou find a place where thou mayest escape -the force of thy own evil actions." So say their scriptures, and so -every Buddhist believes. Hell is the inevitable penalty of many deeds -or accidents, such as the killing of the smallest insect under foot. -Between the Buddhist and his hopeless hope of Neikban yawns this awful -gulf of existences and sufferings. - -"Whatsoever a man soweth, that shall he also reap," gives the gist of -Buddhism. He is now reaping from past existences; he will reap in the -next from his deeds in this. In the past each succeeding existence -depended upon the last previous existence. In like manner, what the -next existence shall be depends wholly upon the deeds of this life. - -So the countless series of transmigrations may be, theoretically, -in the ascending or descending scale. But when the awful penalties -assigned to innumerable and unavoidable violations of the Buddhist -law are taken into consideration all hope of future existences in the -ascending scale vanishes. The poor fisherman, beginning at the very -bottom of the lowest of the four chief hells must spend countless ages -in each, before he can hope to be reborn as man. - -The man who unwittingly puts his foot on the smallest insect and -crushes out its life must atone for the deed by spending a long -period in torment. Taking the life of any living thing, even to the -killing of poisonous snakes, is held to be the worst of all sins. The -priests, to avoid the possibility of destroying insect life, use a -brass strainer finely perforated, to cleanse their drinking water, in -blissful ignorance of the microbe theory. A native preacher once asked -me to get him a microscope so that he might prove to the priests that -notwithstanding their precautions they were drinking to themselves -perdition. - -His motive may have been in part, to convince them as to the futility -of their hope, and in part to get even with them for their harsh -criticisms of "animal-killing Christians." - -A story told by one of our native preachers vividly illustrates -this dread of future punishment. "I had been preaching for about -two hours to a large company in a jungle-village. During all this -time an old woman was sitting on a log near by, counting off her -beads, and devoutly murmuring to herself the customary formula, -'_Ah-nas-sa, Dok-ka, Ah-nat-ta; Paya, Taya, Thinga,--Radana -Thón-ba_'--'Transitoriness, Misery, Illusions; Lord, Law, Priest,--the -three Jewels.' When I had finished I approached her saying: 'Why do -you worship so devoutly?' 'To escape the penalty of hell,' she sadly -replied. 'So you fear the future,--what is your notion of hell?' 'Oh, -it is a terrible place. They say it is shaped like a great cauldron, -and full of burning oil in which people suffer endlessly and are not -consumed. And when they try to escape, the evil beings of the place -thrust them back with sharp forks and spears. Oh, it is a terrible -place!' she repeated, fairly trembling as she described its horrors. -'Yes,' I said. 'You seem to understand it very well. Now what are you -doing to escape such an awful fate?' 'Oh, many, many years I have -worshipped before the pagodas and idols; every day I count my beads -over and over, repeating the formula, as Gautama directed. Do you -think that after all I have done I must still go to hell?' 'Yes,' I -said. 'If that is all you have done, you surely must.' 'Oh, then, -tell me,' she said in great distress, 'what _can_ I do to escape, -for I greatly fear the terrors of that place.' Then sitting there on -the log, with this poor old woman on the ground before me, I told the -blessed gospel story over again, as Jesus Christ did with the woman of -Samaria. And then I said: 'You must repent of your sins, and confess -them to the eternal God. You must believe and trust the Lord Jesus -Christ, who died to save you. If you do this He will forgive your -sins, and save you.' Her wrinkled face brightened with hope as she -exclaimed, 'If I do as you have said, and believe on Jesus Christ, -_will_ He save me?' 'Yes, He surely will, for He has said, "Him that -Cometh unto me I will not cast out."' On her face was an almost -heavenly light--as she replied: 'Then _I do_ believe, and I want to -go with you that you may tell me about Him until I die.' Her friends -ridiculed her saying, 'Oho! Grandma wants to go off with the preacher. -She is becoming foolish in her old age.' 'Oh, no,' she said. 'But the -preacher has told me how I may escape the penalty of hell, and _I am -so glad_.'" - -It has often been asserted that Buddhism has a moral code rivaling, if -not superior to that of Christianity. We had not been at our mission -station a week before we heard the remark, "Buddhism is a beautiful -religion,--why do the missionaries try to disturb them in their -belief?" That there are noble precepts and commandments all must -admit. But he who expects to see their "beauty" reflected in the lives -of the people will be doomed to disappointment. Take the commandment -already noticed--"Thou shalt not take the life of any living thing." - -This commandment admits of no exceptions whatever, under any possible -circumstances, not even in self-defense; and puts the taking of a -human life and that of the smallest insect in the same category. But -the Burmans, among whom Buddhism is found in its purest form, have -been a more or less warlike race from their earliest history, often -practicing the greatest cruelties. How do they reconcile this with the -teachings of their law? We will suppose that one man has taken the -life of another. According to his own belief and the law of the land, -he is a murderer. To free himself from just and inevitable penalty he -resorts to his doctrine of "merit," by which he may absolve himself -from the demerit of his evil act. The building of a small pagoda of -sun-dried brick, or the forming of an idol from a portion of his -fire-wood log will balance the scales, square the account, restore him -to his former prospects, and to future prospects as bright as though -he had kept the whole law. By this convenient belief he may take his -absolution into his own hands, and work it out to suit himself. But -if he be a poor man, unable to perform an adequate work of merit, he -must suffer to the full the consequences of his act. - -A missionary found a man digging for huge beetles. When one was found -it was impaled on a sharp stick along with the others, all to go into -the curry for the morning meal. Then the following conversation took -place: "Are you not afraid of punishment in hell for killing these -creatures?" "I shall go there if I do not kill them." "Then you do -this because there is no hope for you, whether you take animal life or -not?" "It is all the same." Sins beyond his power to counterbalance by -merit had already been committed, until hope had given way to despair. - -One may shoot pigeons in the vicinity of a Buddhist monastery, and -then divide with the priest, who anticipates a savoury meal without -any compunctions of conscience on account of "aiding and abetting." - -Young Burmans are eager to follow the man with the gun, showing him -the likeliest place to find game, and when the animal is wounded, will -rush in and dispatch it with their dahs. - -The fisheries of Burma furnish a livelihood to hundreds of Burmans. -Large sums are paid to government annually for the privilege of -controlling certain specified sections of rivers or streams. The -fisherman makes the taking of animal-life his business and daily -occupation. - -Theoretically he is ranked among the very lowest classes. In real life -we find him enjoying the same social position that others of equal -wealth enjoy. But I do not hesitate to say that this general belief -that fearful penalties must be endured in future existences for taking -animal-life in this, has a deeper hold on the Buddhist than any other -commandment. - -Take the commandment: "Thou shalt speak no false word,"--strikingly -like the Christian's commandment, "Thou shalt not bear false witness," -"Lie not one to another." One would naturally expect to find among -the devotees of a system containing such a commandment some value -placed upon one's word of honour. But if truthfulness has ever been -discovered among non-Christian Burmans, the discovery has never been -reported. But we have not far to search to find the secret of this -general lack of any regard for truthfulness. - -The same "Sacred Book" that sets forth the commandment, "Thou thalt -speak no false word," gives this definition of falsehood: A statement -constitutes a _lie_ when discovered by the person to whom it is told, -to be untrue! See what latitude such a definition gives. Deceit is at -a premium. Children grow up with no higher standard of honour than -a belief that the sin of falsehood and fraud lies entirely in its -discovery. Is it any wonder that these people have become expert in -the art. It is the common practice among themselves,--in business, in -family life, in match-making, and most of all, in their dealings with -foreigners. No European (after the first year) places the slightest -reliance upon the most emphatic promise of a heathen Burman. In fact, -the more emphatic the promise, the greater seems to be the temptation -to do just the other thing. It may have been this inbred trait that -led the schoolboy to translate "Judge not, that ye be not judged," by -"Do no justice, lest justice be done to you." - -When it is remembered that deceit and fraud are national vices, bred -in the bone for centuries, it is not to be marvelled at that native -Christians, only a step from heathenism, are sometimes found deficient -in their sense of honour. Here is an illustration in point. A young -Burman wanted to become a Christian. He became a regular attendant at -chapel services, and finally asked for baptism. This greatly enraged -his heathen wife, who proceeded to make his life most miserable. -She tore around, screamed, pulled her own hair, and made things -interesting generally. She got possession of his box containing his -best clothing and other valuables, and would neither give it back to -him nor live any longer with him unless he would promise to break -with the Christians, and cease attending their worship. The young man -appealed to his uncle. The uncle's advice was: "You go and tell your -wife that you will have nothing more to do with the Christians. You -cannot recover your property in any other way. When you have regained -possession of your box, come back to us, and then we will baptize -you." So far as he then knew, the end justified the means. Take the -commandment: "Thou shalt commit no immoral act,"--an ideal precept -in itself, but standing for little more than a joke when inscribed -on the banner of any non-Christian people. The Burman is perhaps -superior, morally, to some other races of this country, yet his moral -sense is very low. Among middle-aged people marriage seems to be an -actual institution, and family life well guarded. Separations are -comparatively few. Conditions of life in the tropics are such that the -young are subject to temptations sad to contemplate. Heathen parents -freely discuss subjects in the presence of their children that never -would be mentioned before them in a Christian home. Missionaries' -children often startle their parents by repeating what never should -have come to their ears. It seems a wonder that moral character exists -at all among the young. That many do set a high value upon virtue no -unprejudiced observer of native life can doubt. Jealousy plays a large -part in early separations, and with sufficient cause. Both may find -other partners of their joys on the day following. - -Among all races there are certain laws and social customs that -in large measure restrain evil practices. Even among the heathen -a certain value is placed upon one's social standing in the -community,--which has greater weight than the commandment against -immorality, in his "law." An educated Burman once said to me--"Burmans -do not take much account of sin, but they do not like to lose their -respectability." - -Other commandments, such as those directed against "love of the -world," and "love of money," seem to be honoured more in the breach -than in the observance. The Burmans are notoriously the proudest, -gayest people on the face of the earth. They enjoy a good time and -will have it, whatever the occasion. There is little of real religious -significance in their so-called religious gatherings. A display -of fine clothes, a few presents for the priests; some of the more -devout, especially the elderly women, worshipping before the shrine. -But a large majority will be found sitting in the "zayats" talking -familiarly among themselves, painting the ground below red with -_kun_-juice by spitting through cracks in the floor, and never going -near the pagodas or idols at all. The Buddhists are proud of their -"law," and lay great stress upon it for purposes of argument. But as -we have seen, either from their low moral sense, or their dependence -on works of merit, the "law" has little effect on the lives of the -people. - -We visited that most famous worship-place of the Buddhists, the Shwe -Dagon pagoda, and for the first time saw heathenism as it is. We -had read "The Light of Asia"; and heard theosophists talk glibly of -"Mahatmas" whose wisdom is more ancient and profound than anything in -the religious literature of the West. - -But here we saw the yellow-robed, "Light of Asia" (more fittingly -called the "Blight of Asia") and the graven image, both representing -their annihilated Buddha, seemingly equal in intelligence, and -sharing together the superstitious worship of the common people. Up -the long ascent to the pagoda is a covered way, its brick or flagged -steps hollowed out by the tramp, tramp of thousands on thousands of -barefooted worshippers, extending over many, many years. - -[Illustration: A KAREN FAMILY] - -[Illustration: BUDDHIST IDOL] - -Guarding the approach are two horrible griffins, the first suggestion -of the superstitious mind of these benighted people. On either side -of the stairway are sellers of artificial flowers, paper streamers, -candles, and other things used as offerings, each worshipper stopping -to invest in whatever he thinks will gain for him the greatest amount -of merit at the least possible cost. This great pagoda itself 1,350 -feet in circumference, tapering in graceful curves to a height of -328 feet, is entirely covered with gold leaf. It is said 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 entire 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, protected by a parapet, -and flagged with stone or cement, accommodates a large throng of -worshippers. 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 circumference 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 offerings. After the second -Burmese war, the English 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-earning 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 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 general shape, resembling the bottom half of a child's top, -inverted. They occupy the most conspicuous places, on nearly every -hilltop, on points jutting out into the rivers, and near the chief -highways. 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 -Gautama. The Shwe Hmaw Daw pagoda at Pegu, erected by the Talaings, -claims a tooth of Gautama. The Shwe San Daw pagoda at Toungoo 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 Burmans. In -A. D., 146, the King of Arracan cast a great brass image -of Gautama, which became famous for its supposed miraculous powers. -In A. D., 1784, the king of Burma, having conquered other -parts of the country, and secured about everything he wanted, turned -longing eyes towards 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 Amarapura. Not -a smile disturbs the settled calm on its face as the visitor reads -the inscription setting 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 suspended when it had reached about one third of its intended -height, the country already having become 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 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 decree 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 -built near the pagoda. The transition from the worship of invisible -nats to the worship of the more tangible pagoda was natural and -inevitable. - -"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 worshipped, 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 sacrifice, prevailed throughout Burma, among -all races. It is not to be supposed that the adoption 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 Talaings, Burmans, and Shans, bloody sacrifice involving -the taking of animal-life, had to be abandoned. But to this day -propitiatory offerings of rice, fruit, or flowers, are made to the -spirits as before. "Animism supplies the solid constituents," 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 infantile inconsequence draws solace from each -in turn." Spirit-worship is his every-day religion, Buddhism for -special occasions. Two illustrations will suffice to show how strong -a hold superstition still has upon the people. A harmless 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, sickness, -and other calamities. But the priest further suggested that the nat -that had taken up his abode in this man be exorcised by drowning -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 became exhausted and -water-logged they would rescue 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 -resembled 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 _nat_. Of -course the superstitious and gullible people believed it. A _zayat_ -was quickly 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 monster 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 location 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 territory. - -Naga-worship once prevailed in northern 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 Buddhists. Even now it is not -uncommon to hear a Burman, suffering from some calamity or disease, -lamenting that he has in some way brought disaster 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 frequent 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. Buddhism 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 incentive to righteous living, beyond one's own -self-interest. It offers no help or hope whatever, beyond one's own -unaided efforts. If man cannot save himself he must stay where he is, -or be sinking lower, ever lower. - -Buddhism, as seen in the life of the people, is _rotten to the core_. -We have seen how its adherents craftily seek to evade the precepts -and commandments of their "law," so far as possible; and then to -balance their evil doings by works of merit. The priests prey upon -the superstitions 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 remarkable 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 relates 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 man. And yet, as a work of merit, -his daily task had a certain value, according to Buddhist teaching. - -The utter powerlessness 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 with -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 Burmese drums, suspended from bamboo poles. Two -little boys fantastically dressed, danced before 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 -framework 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 forward to the friends in front. Next -to the bier was an ox-cart with the Burman band, or tom-toms. One man -was blowing on an instrument resembling a large-mouthed flageolet, -from which issued a tuneless succession of weird sounds,--music to -their ears, no doubt,--but most melancholy 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, -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 decorated, 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 plus ultra_ of hope to the Buddhist. - -Then followed several "gharries" with well-to-do acquaintances of the -family. As the procession 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 -gathered 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 supposed to be passing through the -process of crushing 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 rejoice, and weep with them that weep" -is not in all his thoughts. He came not to minister, but 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 _kun_--the picture -of indolence 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 -fabricating accounts of impossible miracles performed by Gautama. - -Modern geography, if seriously taken into account 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 contains rules governing -their life, duties and habits. The second is addressed to the laity; -the third to the _dewas_ 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 questions in dispute; and furnished the stimulus of a -great Buddhist missionary enterprise. Authorities differ as to the -dates of these councils. Dr. Judson held that the Buddhist scriptures -in their present form were not completed until four hundred 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 Buddhism, and thereby attain to its goal, _Neikban_, -it might be said: "The gift of Gautama is eternal death." How -different from the central truth in the Christian religion-- - -"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 -Buddhism 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 contamination 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 -introduction of Buddhism. When the pagoda spires of the new religion -began to multiply throughout the land somebody must be found to take -care of the pagoda-grounds. Existing slaves were not available for -that purpose, for they had been apportioned to the service of the -king, and others in high life. Prisoners taken in war; life-convicts; -and others who had incurred the displeasure 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 kings, whether -as punishment for crime, or by arbitrary selection of obnoxious -villages or families. Once a slave always a slave. Posterity was -doomed 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 contaminating. Shunned and spurned at every point they became a -community of outcasts, living by themselves, and existing on such -offerings 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 restore 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 -descendants 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 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 its 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 windfalls 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 clothing 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 -descendants of pagoda-slaves have swelled their numbers. Beggars and -lepers are permitted to live 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 -temptation. 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 disloyalty. Few -had need to become lifelong beggars because of abject poverty, for a -respectable 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 some former existence. Therefore, he and his descendants forever -are to be despised, and compelled 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 monastic or other schools. - -The admission of one child of outcast parentage, however bright and -respectable he may be, would stampede any school. This superstitious -contempt of outcasts is so deep-rooted and universal 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 misfortune. 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 compartment, and stopped -for alms. When she had passed out of hearing, I said to a heathen -Burman standing by, "How pitiful!" Without any show of compassion he -unknowingly repeated 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 hereafter. - -With such a belief, is it any wonder that Buddhists never found -asylums or hospitals, or attempt 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 examinations, 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 he shall cover -his upper lip, and shall cry, Unclean, 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 reintroduced 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 attempt 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 Europeans, but this does not prevent him from wandering -at will through the crowded streets and bazars. Rags that have -covered his repulsive sores may be cast away where men traffic and -children play. They are permitted to marry among themselves, thereby -perpetuating and 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 -bandaged with foul rags. Others, whether from lack of wherewith to -bandage, or in order to excite sympathy and almsgiving, expose their -repulsive 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 generally believed that it is not even contagious, like 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 investigation 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 Rangoon municipality, and the Baptist mission in -Maulmein. - -Never yet have the Buddhists of Burma lifted a finger to alleviate -the sufferings of their outcasts. Whatever desultory and trifling -almsgiving 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 missionaries 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 their sympathy and assistance. The number to -share the benefits of the asylums will steadily increase. Hundreds 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-increasing. - - - - -VII - -A NATION IN TRANSITION - - -In nearly all non-Christian lands the first impressions of western -civilization have come from the aggressions of commerce. - -The minister of a foreign government has preceded the missionary of -the Cross. - -The flag of a foreign nation has gone in advance 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 -interests 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 represented commercial, -diplomatic, and evangelistic efforts might cooperate for the uplifting -of backward 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. -Missionaries in turn, need protection from fanatical and ignorant -natives, so easily influenced by irresponsible characters, to -desperate deeds. - -New colonies invariably become a dumping 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 tyrannical" -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 departments of government are becoming more thoroughly -organized; competent and trustworthy men are in the ascendant. But -throughout 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. - -[Illustration: THE LAST KING OF BURMA] - -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 combined cannot efface. The innocent must suffer -suspicion with the guilty. It is also true that natives are naturally -suspicious of all foreigners, and apt to regard even necessary -measures as oppressive. The old question "Is it lawful to give tribute -to Cæsar?" 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 between the missionary and the official. Suspicion as to -his character and errand is a greater hindrance 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, Adoniram Judson and Dr. Price, having been released -from their long imprisonment at Ava and Aungbinle, 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, 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, congratulated us on our arrival, and invited -us on board the steamboat where I passed the remainder 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 Archibald 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 kindness 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. - -"His subsequent hospitality, and kind attention 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 conduct 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 occasion in the history of Burma -missions to extend 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 government than in religion. -The "Powers that be," though recently come into their possessions, -speak authoritatively. "Might makes right," and compels changes. -A foreign religion 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 organized religion as Buddhism, transitions may also be -reckoned by centuries. The world may witness the evangelization of -Burma "in this generation," 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 intended to represent that, to him, -change was forever past. The idol as truly represents Buddhism as it -does the founder of Buddhism. There is no word in the Burman language -of wider application 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 controversy 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. 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 _self_ only, in that they involve penalty. But penalty may -be counter-balanced by meritorious works. Therefore all responsibility -to God or man is repudiated. Each man must be his own saviour. His -meritorious works are solely for his own advantage. - -Self-centred, and self-sufficient,--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 gospel much -more readily than the Jews. The latter were steeped in bigotry, and -imagined themselves 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 system. -Pharisees decreed that if any man should confess Jesus to be the -Christ, he should be put out of the synagogue. Where there were no -Pharisees to agitate against the Christian missionaries 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 untrammelled by -intimidating influences. Human nature is much the same the world over. -Environment and inherited custom make men to differ. Results already -achieved (to be discussed in another chapter) show that Burma is in a -state of transition religiously as well as politically, though less -conspicuously. - -[Illustration: GOVERNMENT HOUSE, RANGOON] - -The sure promise of God that Christ shall have the nations for His -inheritance; the uttermost parts of the earth for His possessions, has -here substantial beginnings of fulfillment. Uhlhorn 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 -institutions that have developed during a period of twenty-five -hundred years. Change of government effects outward changes in -the life of a people; 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 government system of education. Education will furnish a -supply of petty officials; raise the people to some extent, from -their gross ignorance; and possibly do something towards undermining -Buddhism,--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, 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 dependent 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 evangelization. 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 missionary -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, I'd _jump_. De jumpin' -_froo_ 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. - -Nothing was said as to methods to be employed 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 according to varying circumstances, in order "by all -means to save some." - -There is danger of too narrow an interpretation of instructions. -As an illustration, take the case of Paul, who "determined to know -nothing" among the Corinthian Christians "save Jesus Christ and Him -crucified." But in elaborating his theme he found occasion to discuss -social purity, matrimony, divorce, celibacy, apparel 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 crucified" 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 missionary, whose -ministrations of mercy are sermons in themselves; by the holy life of -missionary 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 -missionary 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 messenger 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 Thaleh must go, because he has had much experience -in examining candidates, and his judgment can be trusted. Maung Ka -must go, because he is young, full of 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, unless 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 somebody 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 thatch-roofed houses of the -village. The preachers 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 expectations are not -realized. Chubby enjoys it immensely, 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 farther 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 -response to its tones, sounds never heard before in that village, 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 organ would send -forth another appeal, restoring numbers and interest. Sankey's songs, -translated 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 collected 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. - -[Illustration: HOW WE TRAVEL BY CART AND BOAT] - -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, 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 purposes. -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 -escort, what was our surprise to learn that it contained 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 rewards 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 thinking that his head would be worth more to -them than it ever would be to him, they struck it off with their -_dahs_. 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 children were attracted by the sound. After throwing out this -bait, we paused for breakfast, for we were hungry, hot, and tired, -having been travelling 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 appointed 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 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 reminded 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 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, listened 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 -colloquial Burmese. They received the missionary party with great -kindness, and eagerly listened to 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 before. 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 infinitely superior to any human being. But the missionary -represents, for the time, all that these people can know of Christ. -They must see exemplified in me the principles of Christianity, and -the spirit of its Founder. They must see His holiness 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 Burman 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 enterprising wife. - -But in the jungle villages we find a very different state of affairs. -Few men are found in 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 diligence 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 _must 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 -sufficient 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 instrument to call the people -together the head-man is asked to sound his gong at the appointed time. - -[Illustration: TRANSPLANTING RICE] - -[Illustration: DORIAN SELLERS] - -The magic lantern never fails to draw a crowd. 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 traveling show, and that they are -keeping out of reach of the collection plate. They can hardly believe -our repeated assertion that all this is for them, "without money and -without price." At last the crowd is gathered in as close as possible, -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 substantial progress in Burma,--has come to stay. By -this time our dusky audience has become accustomed 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 demand, -"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 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, holiness, -and love of God as revealed in Christ. There is a crisis when we reach -the picture of the crucifixion. Christ is the Christian's God, and -_his 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 -Me." This theme and this picture shall have their place,--we 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 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 horizontally about five feet from the ground. The picture-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 Unwashed," planted -himself directly in front of the picture, intensely interested in what -he saw and heard. As the young preacher graphically described some -of Christ's miracles, or told of the sad events of the Passion Week, -the man's face 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 rejection, by the same grunts in -a different tone, expressive of disapproval. This man, at least, was -ripe for a personal application of the message. - -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 discriminate between the -missionary and the official, they naturally resent his coming. - -Sometimes a whole day must be spent in disarming 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 -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 -hardship and exposure. It may be that funds are wanting to cover the -expense of further touring. Missionary experience has demonstrated -the wisdom 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 attempts without any -sign of fruitage. Should they "shake off the dust" of their feet as -a testimony against every village in which their message 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 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 -preaching 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, unhindered by -scoffers or fear of neighbours. - -Native evangelists are not encouraged to attend heathen festivals by -themselves, although these large gatherings furnish good opportunities -for preaching and tract distribution. Their presence at a heathen -festival might be misunderstood, 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 extent by -a different spirit. There are genuine mourners in the house, besides -the wailers who make such ado by turns. There are truly sympathetic -friends, besides the many who attend because it is customary, or to -share in the feast. There is one solemn subject, death, that will -not 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 animal, they believe, but not as the -same individual. - -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 lingering 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 -little ten year old boy to the mission, and secured the missionary's -promise that in spite of all opposition, 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 suddenly ill, and died at half-past seven in the -morning, 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 dangerous -custom, to say the least, in a tropical country, with no facilities -for embalming. The remains 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 second 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? The -Christians had their cemetery, and the Buddhists 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 lived 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 missionary 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, 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 service to begin. Then the situation, of their -own creating, dawned upon them. A Christian service 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. Christian 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 impressive 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, and a rare opportunity to -proclaim Christ as Saviour. - -Often the Christians have opportunity to minister to a mourning -mother--"weeping for her children; and she would not be comforted, -because they were not." In a twofold sense "they are not." According -to Buddhist belief, for infants 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 sorrows 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 belief, 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 belongeth -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 carried 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 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 susceptibility to joy and sorrow. -Christ in the heart makes all the difference. - -A sad occasion, furnishing a grand opportunity, was the burial of a -little child of mixed parentage. The father had returned to England, -leaving his native concubine and two little children. The younger, -only about nine months old, sickened and died. Heathen friends and -relatives 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 Buddhism teaches,--are choicest material for the -paradise of God. And that except a man become as a little child, in -simple trust and purity of heart, he cannot enter the kingdom of -God. Returning 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 perform. 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 because he has a taste -for it and thinks he can do well (for himself) at it. He requires no -training, 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 -districts the world over. Any one of the ninety-six diseases which, -according to the Burman notion, the flesh is heir to, may have come -from one of about as many different causes. The sick 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 -treatment. 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 _shaung_,--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. Burying an effigy of the -sick person is sometimes resorted 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 everything, 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 plague in India is the restoration of -Buddhism as the national religion. - -Mortality 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 fluffy 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, or badly frightened, it rushes -back so tumultuous 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 summons. - -I was once the victim of over solicitude on my behalf. Travelling 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 feeling that a sleeper must not be roused, and so -let the chance slip by. An important business engagement was missed, -to say nothing of subsisting 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 -persuaded 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. Especially is this -true of work among Burman and Shan Buddhists. The value of the work -depends 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 -allows 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 testifies 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. Moreover, as medical treatment is the ostensible -object 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 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 prejudice. 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." Missionaries do not -confound education with evangelization, but they do recognize its -great value in the evangelizing 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 -evangelizing force available. The missionary to Burmans is shut up -to a choice between losing the children of Christian parents to the -government, Roman Catholic and S. P. G. schools; and establishing 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 English. Every boy, whether from a Christian or heathen -home, is bound to have the certificates 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 Department -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 missionary -is to train up a native evangelizing agency through which he can -multiply himself, perpetuate himself, and establish a self-sustaining -work, that will go on when he shall have been compelled 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 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 himself 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 converted. 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 ministry. The mission school cannot even -be limited to children of Christian families. Opening the doors to -all classes willing to pay for the advantages 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 the expense is thereby placed where -it belongs,--upon the people themselves. Opening the doors to all -classes furnishes the grandest field for evangelistic work within the -missionary's sphere of influence. Every day in the week Christian -influences are brought to bear upon the same individuals; 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 -accessions to the mission force of teachers and evangelists. Paul was -"laid hold on by Christ Jesus" for special service while he was yet -as intense 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. 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 -novitiate 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 kindergarten -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 training by taking the -children into the Christian school, and there train them in the -blessed doctrines of Christianity. For the poisonous environment of -the heathen home and community, 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 -influences and safeguards day and night is worth vastly more than the -day-school, which holds the pupils only during school hours, allowing -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 -successfully 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 customs, 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 -religion," as these pupils have been. Even the day-school is one of -the stepping-stones heavenward for these benighted people. - -[Illustration: PINEAPPLES AND JACKFRUIT] - -The Karen village school-teacher, besides his regular work in the -school, brings his influence to bear on the parents as well, with -the result 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. Following 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 -become their pupils, recognizing the young teachers' superior -training, and willingly sitting at their feet, both in their homes -and at the regular worship in the village chapel. If in non-Christian -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 noticed, or had it impressed -upon them by the missionary, that other villages were benefited by -having schools. The missionary seizing the opportunity, inserts this -entering wedge, with its 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 requirements -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 -population, of the most advanced type of Christian civilization. -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 -intellectual powers. Can such an education as our eastern converts -require be communicated to them through their vernacular languages? -My own impression is that it cannot. It (the English language) comes -to them freighted with all the intellectual 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 political 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 buildings. 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 -purpose. 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. Several 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 monarch on -earth; and that his cities were impregnable, his armies invincible. -Unable to discriminate between Americans and Englishmen, the king -caused all white men to be thrown into prison together. - -Eleven months at Ava and six months at Aungbinle Judson and Dr. Price -suffered indescribable misery. - -Bound with 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 beloved -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 touching 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, wandering 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 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 constructed 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 his death in 1892, the scar of that stab -received in his youth. - -Buddhism has been said to be the most tolerant of all non-Christian -religions; and the Burmese the most tolerant of all Buddhist peoples. -This may be true, up to a certain point. Judson gave as the reason why -Portuguese Roman Catholics 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 certainty 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 convert. In his native village he had heard the -gospel 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 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 training he so earnestly -desired, and he became an effective preacher. A few years later, in -company with the missionary and others, he returned to his village and -openly proclaimed Christ before 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 few years later, he was called -to "come up higher." At another mission station an old man became a -convert, and 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 opposition and persecution from all his friends. - - "More than a year 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 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 riverside, when his mother appeared, and after - much loud and abusive language ordered him home, renewing - 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 employed every - other means to hurt and humiliate him. When he remained - steadfast they called in all their relations and friends, - a large and respectable company, for they are a family in - good standing, and spent the evening in trying, some by - gentle persuasion, some by threats and ridicule 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 hope of winning him back to - Buddhism, they simply ignore his presence in the house, - and have informed him that he is at liberty 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 -demanded 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 surrounding 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 plunder 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 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 -missionary, who found that he had sustained a green fracture of -two ribs, besides a serious scalp wound and many bruises. Acting -on information furnished 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 - observed he was bolder than ever, denouncing idolatry in - every form, and pleading the merits of Jesus Christ. - - "A German who had declared that there was not a true - conversion among the Burmans, was compelled to acknowledge - that he had been mistaken, 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 instances of persecution as here given are -being repeated at every station where mission work among Buddhists -is being carried on. Here we have enacted before our eyes a living -commentary 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 -daughter 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 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 imprisoned 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 of Mandalay, in 1860. - -Ava was left to fall to ruin. From the founding of Ava until it was -finally abandoned, thirty kings had reigned there, for periods from a -few months up to thirty-eight years, including temporary 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 -brickwork 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 outside with cement, -and represents the best workmanship of which their imported Indian -architects 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 stairway, which now lies in -chaotic ruin. - -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 approach 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 covered by the -royal buildings. Now and then their labours are rewarded by finds of -jewelry or silver. - -The finer earth below the layer of _débris_ is washed for gold dust, -from the many gold-decorated buildings that have marked the spot -through the reign of many kings. - -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. Aungbinle is about five miles east of -Mandalay, towards the hills. Among the public works of Bodawp'ra, who -reigned from 1789 to 1819, 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. - -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 corroborated 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. - -[Illustration: ELEPHANTS AT WORK] - -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 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 situation 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, intolerable 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 -conditions. 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 examples 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 conspicuous 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 contents 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 good management not common to his race, he -possessed himself of rice-fields, bullocks, and buffaloes, and money -interests among the villagers 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 intelligence -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 _paung_, he seized his rifle, and,--to use his own -words--"Two of the dacoits sank in the water, and did not reappear." -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 that although acting -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 people are in the dark, -and will not believe what the preachers of the Jesus Christ religion -say to them. - -"Then still farther down 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 all 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 religion 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 wife_. 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 changing, 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 everything,--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 -there, I will go to Maulmein.' I 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 -went he fearlessly preached Christ. But it was in his own village -that his influence was specially felt. His faithfulness 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 1894,--will long be remembered by the missionaries present. - -A missionary at a frontier station sent a request 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 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. - -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, struggling 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 -cartmen 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 thinking like this:--The Apostle Paul said to the -Corinthian Christians, 'Paul planted, Apollos watered; 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 Christians, there are -many in these villages who listen attentively, and some are truly -'considering.' - -"Now Saya must return to America, and another Saya will come. Don't -go away discouraged, 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 Pyinmana,"--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 early and large harvest. How like 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 -missionary 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 missionaries, 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 -ministry which they have received from the Lord Jesus, to testify the -gospel of the grace of God. - -Nan Paw was born in Ya-bok-kon village, in the year 1877,--so -she thinks, but is not certain as to the village or the date. When -we 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 returned 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 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 village. 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 away_. 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 already overtaken the older girls in her studies. The -smallest in the class, she was head and shoulders above them all in -brightness and winsomeness. 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 organized. 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 her heathen relations in a distant village. When the -school reopened she did not return to her duties. 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 -Christians 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 affection 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 mission, and to her beloved associates. All aspirations -to support herself, to rise in her chosen work, to be respected, to -marry well--were utterly crushed. Henceforth she must be an outcast, -despised by her own people. Nothing before her but a living 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 letters 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 - purpose, 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. - - "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 - proclaiming 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 before -the priest in the attitude of worship. They then gave her medicine -several months, the disease 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 -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 provide 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 loved 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 may pour a blessing 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 sorrow. 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 written -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 -exercises; and every Sunday she stands by the pulpit in the chapel -to set forth Christ as Saviour. After she had been there a few weeks -she sent back 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. 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 distress. 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 life; 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 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 "_go_." 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 tangled, her whole person so covered with vermin that -she was scarcely responsible for her movements,--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 tenacity of an -octopus. Disengaging her from the post, I thought to get up sufficient -momentum 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 struggle. Casting back a wild but vanquished look, -she departed, never to come back. - -We will pass to the "hot season" of our second 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 process -of construction,--work that demanded frequent inspection. To look -after this work I must make the round trip of forty miles once a week, -_while resting_. 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 compound. 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 daughter sitting on the stairs, modestly -inquired "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. Before -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 police, taking upon myself the -responsibility. The boy was not to trouble the police if the police -did not trouble him. Going by the most unfrequented roads, he arrived -in town before midnight. Turning the pony loose where first seen, -he hurried back to the mountain as fast as his legs would carry him, -reaching camp before sunrise. The missionary never knew whose pony he -had taken. It is doubtful whether the owner ever missed it. - -At one time I was passing through an unfamiliar 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 where 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 better 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 response 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 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 retire 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 desired -they have only to put on an extra _longyi_--skirt, and let the inner -skirt fall to the floor. 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 embarrassing. - -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 revisit -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. - -There was no moon, but the stars were shining. 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 diagonally 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 uncomfortable sensation of riding in -the saddle on a swimming 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 perpendicular 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 -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 -continuing 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 medicine 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 -you retire----" when the 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 lining -to his cloud, as he turns it over. A fellow-worker once unwittingly -helped us to 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 thinking 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. Separation from native land and loved ones, to spend -one's life in a strange land, among uncivilized 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 conceptions 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 depressing influence of life among a heathen -people hangs over one like a cloud. - -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 understand and believe. At times it may seem to be all sowing -and no reaping,--enough to dishearten 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 assemble in the chapel for -worship. The new missionary joins them. Here he will not be distressed -by the degradation of the heathen without. His heart will be glad as -he sees these people, rescued from idolatry, worshipping the true God. -He cannot understand what is said, but he can join in silent prayer. -It is intensely interesting, 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 missionary 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 outflow, -without corresponding inflow will run any pool dry. Then he will find -himself so overwhelmed 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 -discouraged--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 witnessing 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 _must bring with him_, rather than depending upon their -being developed in and by service in a foreign land. - -Dr. Judson, after nineteen years in Burma, writing to a foreign -missionary association of young men said: "Beware of the greater -reaction which will take place after you have acquired the language, -and become fatigued and worn out with preaching the gospel to a -disobedient and gainsaying people. You will sometimes 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 missionary -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 translation, -or, at some system of schools; anything, in a word, that will help -you, without much surrender of character, to slip out of real -missionary work. - -"Such a temptation will form the crisis of your disease. If your -spiritual constitution can sustain it, you recover; if not, you die." - -Missionary views have undergone some change since Judson's time,--for -instance,--"some system 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 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-year-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 conduct 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 newcomers 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 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 encouraging 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 monsoon" 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 excessive 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 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 rainfall 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 resorted 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 -themselves, now and then one appearing in a corner 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 housekeeping 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 destructive insects will be found underneath, -eating the 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. Returning 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 experience is not, at first flush, conducive to spirituality. -Rather it makes one sigh for a more expressive vocabulary, adapted to -his profession. While superintending the work of demolishing an old -mission house five heavy timbers fell all at once, on as many sides of -me. These timbers appeared 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. being killed in action. After -the annexation, railroad and steamship companies revolutionized -transportation, substantial barracks and bungalows 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 -stationed. - -Many improvements have been made since the time of Judson,--but the -climate has not changed. As organized mission-work develops, the -strain 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 missionary service is considerably -longer than that of Europeans in civil, military or mercantile -pursuits, though the missionary lives by far the more strenuous life. -If it is desirable that the missionary should render a long life of -service, this extension 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 himself. Body -and soul he is wedded to his work. There never comes a time when he -is not making some special effort, that he shrinks from entrusting -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 disturbed -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 the best room, and by the light of the only table lamp in -the house dashes off an article on "Missionary 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 incredible 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 -purpose 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 missionaries 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 emphatically as -he stepped in front of the wheel to put a bundle on the cart--"You -understand now,--I _want impressions_." The off-ox seemed to -sympathize 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 down. Helped into the -cart, he rode the rest of the journey. The lameness lasted him several -days. Doubtless the memory of these first impressions 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 -attention possible. But everybody knows that if true conceptions -are to be gained, to be disseminated 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 interested 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 matters of health. Malaria changed to -settled fever, and went beyond the power of the best medical skill and -nursing to control. - -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, experience 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 obstacles 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 missions 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 Buddhism. - -In 1828 Boardman baptized the first Karen convert from spirit-worship. -Now about forty-five thousand baptized Christians, in Baptist missions -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 of 1901 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 assigned 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 results 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 "witnessed 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 village a long time before, and left a tract with this -old man. He read it, pondered on it, and believed 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 going 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 rejected all attempts to win -her to Christ. It seemed to be a case of ignorance and indifference -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 calling me." With a smile on her face she passed -away. - -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 disciples 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 -Christian in America, should he renounce Christianity and go over -to gross idolatry. From ostracism he would suffer no more, from -persecution far less than the poor native who renounces Buddhism, for -Christianity. Whether any of them are numbered among the saved, is not -for me to say. - -[Illustration: BAPTIST CHURCH, RANGOON] - -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 -Christian 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. Otherwise 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 -responsibility, 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 procession to drive a snake out of the road. Just as the service -at the grave began, another snake passed between the native preacher -and myself 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 pretensions, 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 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 attitude 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 consented to perform the duty of unveiling. - - "U Shwe Waing, - "Managing Trustee. - "Shwe Dagon Pagoda." - -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 -contained 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 disclosed 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 official, -though in unofficial capacity; and closing with the strains of "God -Save the King," is 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 required -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 number assembled in the many Christian -churches in that city. - -Judson, forbidden by the king to preach the "Jesus Christ religion," -had faith that the future of missions in Burma was as bright as the -promises of God. If in the year 1903 he is permitted 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 comparatively few changes have been found necessary. Some -have criticised it as containing interpretation, at certain points, in -place of literal translation. 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, a translation. But the severest criticism passed upon it is -because literal translation was adopted where the critics would have a -transliteration. - -Of scarcely less importance than Judson's Burmese Bible are the -translations, by later missionaries, 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 Christian 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 -grandest opportunity for usefulness. It is hard work,--this steady -day-in-and-day-out routine, nothing harder in the whole round of -missionary endeavour. - -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 missionaries to unevangelized tribes. -Young women, too, going out as teachers, Bible-women, or perhaps 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 American Baptist Mission in Burma. Of this number -135 were in the theological seminary at Insein. All are under -Christian influence, and engaging in daily Bible study. But what of -the character of native converts? - -Have the backward tribes sufficient intelligence and stamina to make -trustworthy Christians? this question is often asked. A missionary -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 missionaries 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 Sabbath with -Scotch precision; no doubt its observance falls in with their happy -indolent disposition which would embrace eagerly a creed that offered -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 impossible 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 reprimanded, -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 despised, 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 and bounds, all from an impetus within themselves, 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 -villages, 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 preparing -pastors, evangelists, teachers and Bible women, to meet the ever -increasing demand. Already native missionaries have gone out to work -among the Shans, Chins and Kachins. 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 -missionary 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 Master'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 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 carried 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." - - * * * * * - - -Transcriber's Notes - -Minor punctuation errors have been silently corrected. -Illustrations have been relocated to paragraph breaks. - -Page 79: "seige" may be a typo for "siege." - (Orig: immense army, laid seige to Syriam,) - -Page 80: Changed "Guatama" to "Gautama." - (Orig: pagoda was built, and a costly image of Guatama cast) - -Page 87: Changed "issed" to "issued." - (Orig: Oriental monarch would have issed such decrees) - -Page 109: Changed "guaged" to "gauged." - (Orig: Hospitality is guaged by the number of cups) - -Page 124: "thalt" may be a typo for "shalt." - (Orig: commandment, "Thou thalt speak no false word," gives this) - -Page 131: Changed "Guatama" to "Gautama." - (Orig: relics of four Buddhas, including eight hairs of Guatama.) - -Page 149: Changed "it" to "its." - (Orig: Each community has it head-man, who makes the bargain) - -Page 204: Changed "beople" to "people." - (Orig: stepping-stones heavenward for these benighted beople.) - -Page 232: Ya-bok-kon has macrons over the "a" and second "o" in the -original book. - - - - - - - - -End of Project Gutenberg's Among the Burmans, by Henry Park Cochrane - -*** END OF THIS PROJECT GUTENBERG EBOOK AMONG THE BURMANS *** - -***** This file should be named 51080-8.txt or 51080-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/1/0/8/51080/ - -Produced by Charlene Taylor, Diane Monico, and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Among the Burmans - A Record of Fifteen Years of Work and its Fruitage - -Author: Henry Park Cochrane - -Release Date: January 30, 2016 [EBook #51080] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK AMONG THE BURMANS *** - - - - -Produced by Charlene Taylor, Diane Monico, and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - -</pre> - - - - -<div class="figcenter" style="width: 527px;"> -<img src="images/cover.jpg" width="527" height="800" alt="cover" /> -</div> -<hr class="chap" /> - -<h1>AMONG THE BURMANS</h1> - -<div class="figcenter" style="width: 365px;"> -<a id="typical_shan"></a> -<img src="images/frontis.jpg" width="365" height="550" alt="A Typical Shan" /> -<div class="caption"><span class="smcap">A Typical Shan</span></div> -</div> - -<hr class="chap" /> - - - - -<div class="figcenter" style="width: 353px;"> -<img src="images/titlepage.jpg" width="353" height="600" alt="title page" /> -</div> -<hr class="tb" /> - -<p class="ph1"> -Among the Burmans</p> - -<p class="ph3">A record of fifteen years<br /> -of work and its fruitage</p> - -<p class="ph2">By<br /> -HENRY PARK COCHRANE</p> - -<p class="ph4">ILLUSTRATED</p> - -<p class="ph4"><span class="smcap">New York</span> <span class="smcap">Chicago</span> <span class="smcap">Toronto</span></p> -<p class="ph3">Fleming H. Revell Company</p> -<p class="ph4"><span class="smcap">London and Edinburgh</span></p> -<hr class="tb" /> - - - - -<p class="center2"> -Copyright, 1904, by<br /> -FLEMING H. REVELL COMPANY</p> - - -<p class="center2">New York: 158 Fifth Avenue<br /> -Chicago: 63 Washington Street<br /> -Toronto: 27 Richmond Street, W<br /> -London: 21 Paternoster Square<br /> -Edinburgh: 30 St. Mary Street<br /> -</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span></p> - - - - -<h2><a name="Preface" id="Preface">Preface</a></h2> - - -<p>The aim of this book is to give a true picture of life and conditions -in Burma. Heathen religions, superstitions, and native customs -are described as seen in the daily life of the people. Concrete -illustrations are freely used to make the picture more vivid. Truth -is stronger than fiction. In matters of personal experience and -observation I have used the "Perpendicular Pronoun" as more direct -and graphic. In matters of history I have read nearly everything -available, and drawn my own conclusions, as others have done before -me. If interest in "The Land of Judson" is stimulated by reading this -little volume, its object will have been accomplished.</p> - -<p class="author">H. P. C.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span></p> - - - - -<h2><a name="Contents" id="Contents">Contents</a></h2> - - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary="toc"> -<tr><td align="left">I.</td><td align="left"><span class="smcap">First Experiences</span></td><td align="right"><a href="#Page_9">9</a></td></tr> -<tr><td align="left">II.</td><td align="left"><span class="smcap">Living Like the Natives</span></td><td align="right"><a href="#Page_27">27</a></td></tr> -<tr><td align="left">III.</td><td align="left"><span class="smcap">Customs of the Burmese</span></td><td align="right"><a href="#Page_37">37</a></td></tr> -<tr><td align="left">IV.</td><td align="left"><span class="smcap">Chief Races of Burma</span></td><td align="right"><a href="#Page_70">70</a></td></tr> -<tr><td align="left">V.</td><td align="left"><span class="smcap">Buddhism As It Is</span></td><td align="right"><a href="#Page_113">113</a></td></tr> -<tr><td align="left">VI.</td><td align="left"><span class="smcap">Burma's Outcasts</span></td><td align="right"><a href="#Page_146">146</a></td></tr> -<tr><td align="left">VII.</td><td align="left"><span class="smcap">A Nation in Transition</span></td><td align="right"><a href="#Page_157">157</a></td></tr> -<tr><td align="left">VIII.</td><td align="left">"<span class="smcap">By All Means—Save Some</span>"</td><td align="right"><a href="#Page_167">167</a></td></tr> -<tr><td align="left">IX.</td><td align="left">"<span class="smcap">With Persecutions</span>"</td><td align="right"><a href="#Page_208">208</a></td></tr> -<tr><td align="left">X.</td><td align="left"><span class="smcap">Heroes and Heroines</span></td><td align="right"><a href="#Page_224">224</a></td></tr> -<tr><td align="left">XI.</td><td align="left"><span class="smcap">Peculiar Experiences</span></td><td align="right"><a href="#Page_240">240</a></td></tr> -<tr><td align="left">XII.</td><td align="left"><span class="smcap">Obstacles</span></td><td align="right"><a href="#Page_250">250</a></td></tr> -<tr><td align="left">XIII.</td><td align="left"><span class="smcap">What Hath God Wrought</span></td><td align="right"><a href="#Page_265">265</a></td></tr> -</table></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span></p> - - - - -<h2><a name="LIST_OF_ILLUSTRATIONS" id="LIST_OF_ILLUSTRATIONS">LIST OF ILLUSTRATIONS</a></h2> - - - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary="loi"> -<tr><th align="right" colspan="2"><span class="smcap">facing page</span></th></tr> -<tr><td align="left"><span class="smcap">A Typical Shan</span></td><td align="right"><a href="#typical_shan">Title</a></td></tr> -<tr><td align="left"><span class="smcap">Raw Material (Kachins)</span></td><td align="right"><a href="#raw_material">30</a></td></tr> -<tr><td align="left"><span class="smcap">Kachins Sacrificing to Demons</span></td><td align="right"><a href="#kachins_sacrificing">30</a></td></tr> -<tr><td align="left"><span class="smcap">Pounding Rice</span></td><td align="right"><a href="#pounding_rice">40</a></td></tr> -<tr><td align="left"><span class="smcap">Dancing Girls</span></td><td align="right"><a href="#dancing_girls">48</a></td></tr> -<tr><td align="left"><span class="smcap">Tattooing</span></td><td align="right"><a href="#tatooing">56</a></td></tr> -<tr><td align="left"><span class="smcap">Buddhist Shrines</span></td><td align="right"><a href="#buddist_shrines">78</a></td></tr> -<tr><td align="left"><span class="smcap">Burmese Woman Weaving</span></td><td align="right"><a href="#burmese_woman_weaving">90</a></td></tr> -<tr><td align="left"><span class="smcap">Worshipers</span></td><td align="right"><a href="#worshipers">116</a></td></tr> -<tr><td align="left"><span class="smcap">A Karen Family</span></td><td align="right"><a href="#karen_family">128</a></td></tr> -<tr><td align="left"><span class="smcap">Buddhist Idol</span></td><td align="right"><a href="#buddhist_idol">128</a></td></tr> -<tr><td align="left"><span class="smcap">The Last King of Burma</span></td><td align="right"><a href="#last_king">158</a></td></tr> -<tr><td align="left"><span class="smcap">Government House, Rangoon</span></td><td align="right"><a href="#government_house">164</a></td></tr> -<tr><td align="left"><span class="smcap">How We Travel by Cart and Boat</span></td><td align="right"><a href="#how_we_travel_by_cart_and_boat">172</a></td></tr> -<tr><td align="left"><span class="smcap">Transplanting Rice</span></td><td align="right"><a href="#transplanting_rice">180</a></td></tr> -<tr><td align="left"><span class="smcap">Dorian Sellers</span></td><td align="right"><a href="#dorian_sellers">180</a></td></tr> -<tr><td align="left"><span class="smcap">Pineapples and Jackfruit</span></td><td align="right"><a href="#pineapples_jackfruit">204</a></td></tr> -<tr><td align="left"><span class="smcap">Elephants at Work</span></td><td align="right"><a href="#elephants">222</a></td></tr> -<tr><td align="left"><span class="smcap">Baptist Church, Rangoon</span></td><td align="right"><a href="#baptist_church">268</a></td></tr> -</table></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span></p> - - - - -<p class="ph1">Among the Burmans</p> - - - -<h2><a name="I" id="I">I</a><br /><br /> - -FIRST EXPERIENCES</h2> - - -<p>The <em>Chanda</em> was slowly making her way with the tide up the Rangoon -River. Two young missionaries, myself and wife, were leaning on the -rail, deeply interested in the scene before us. The rising sun, -sending its rays over the land, seemed to us a pledge of the Master's -presence in the work to which we had consecrated our lives. On every -hand were strange sights and sounds, strange scenery, strange craft, -strange people; everything far and near so unlike the old life that -we had left behind. But it was something more than new sights and -sounds that stirred in us the deep emotion expressed in moistened eye -and trembling lip. Thoughts were going back to the time when we heard -the call, "Whom shall I send, and who will go for us?" And now that -we were about to enter upon the realization of that to which we had -so long looked forward, hearts too full for<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span> utterance, were stirred -with gratitude and praise. But not long were we permitted to indulge -in either retrospect or prospect. As the steamer drew near the dock -all was turmoil and excitement,—officers shouting their orders; -sailors dragging the great ropes into place; passengers getting their -luggage ready for quick removal; friends on ship and shore eagerly -seeking to recognize a familiar face; waving of handkerchiefs; sudden -exclamations when an acquaintance or loved one was recognized.</p> - -<p>At last the gangplank is in place, and on they come,—officials, -coolies, business men, hotel-runners, representatives of many races, -and conditions, energy for once superseding rank; missionaries well to -the front to extend a welcome to the newcomers.</p> - -<p>What a power there is in the hearty hand-shake and cordial -greeting! To the newcomer, who has everything to learn and much to -unlearn,—this warm reception by the veterans is a link to reconnect -him with the world from which he seemed to have been separated during -the long voyage; a bridge to span the gulf of his own inexperience; a -magic-rite of adoption into the great missionary family; a pledge of -fellowship and cooperation for all the years to come.</p> - -<p>It was Sunday morning,—though few in that motley crowd either knew or -cared. Mohammedan, Hindu, Parsee, Buddhist, and "Christian"<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span> jostled -one another, each intent on his own affairs, and all combining to -make this the farthest possible extreme from a "day of holy rest." -Little wonder that this first Oriental Sunday was a distinct shock -to the new missionaries. They had yet to learn that on many such -Sundays they would long for the "Sabbath- and Sanctuary-privileges" -of the home-land. But soon it became evident that the missionaries at -least, were about the "Father's business," each hurrying away to be -in time for the morning service in his own department of mission-work -among many races. To the eye of one who has just landed in Rangoon -each individual in the throng of natives on the street seems to have -arrayed himself as fantastically as possible, or to have gone to -the other extreme and failed to array himself at all. But at these -Christian services one sees the natives classified according to race, -and learns to distinguish certain racial characteristics,—of feature, -costume, and custom. A congregation of Burmese is a beautiful sight, -their showy skirts, turbans, and scarfs presenting the appearance of a -flower garden in full bloom, but especially beautiful as a company of -precious souls turned from their idols to the "True and living God."</p> - -<p>Among our first experiences was a warm appreciation of the kind -attempts on the part of the missionaries to initiate us, by means of -good advice, into life in the tropics. "Now <em>do</em> be careful<span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span> about -exposing yourself to this tropical sun. Remember, you are not in -America now."</p> - -<p>"That solar tope of yours is not thick enough for one who is not used -to this climate." "Flannel next to the skin is absolutely necessary, -as a safeguard against malaria, dysentery, and other complaints so -common here." "Now dear brother and sister, you must look out and not -let your zeal run away with your judgment. Yankee hustle won't do in -Burma."</p> - -<p>Dear souls, we thought, you mean well, but we are not subject to these -troubles of which you speak. Their warnings sink about as deep as the -remark of one of our party who ran down the gangplank just ahead of -us: "When you have been in the country as long as I have, etc.,"—an -old expression, now under the ban. A few months later we began to take -their advice. Experiences leading to such action will be described -further on. Two days afterwards we reached our mission station, just -as the sun was going down. While picking out our "luggage" (it was -baggage when it left America) we received our first impressions as to -the British Indian system of checking, or "booking," as it is called.</p> - -<p>A luggage receipt given at the starting point, called for so many -pieces. Then we found that to each article was glued a patch of paper -on which its destination was marked, and also a number corresponding -to the number on the receipt.<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> All well so far. The luggage clerk -seemed neither to know nor care, but left each passenger to claim his -own.</p> - -<p>We noticed too that everything imaginable was allowed to be booked, a -certain number of <em>viss</em> in weight being allowed free on each ticket.</p> - -<p>To our observing eyes, each passenger's luggage indicated about how -long he had been in the country, or how much he had travelled.</p> - -<p>Some evil spirit seems to possess the luggage clerk's assistant to -glue the label in a new place each time, cancelling other bookings -by tearing off loose corners of old labels. This custom is specially -trying to spirituality when applied to bicycles, the railroad glue -having such affinity for enamel that they stay or come off together. -Another thing that impressed us was the suddenness with which the -darkness of night came on, as if "darkness rather than light" reigned -over this heathen land, and could hardly wait for the usurping sun to -disappear behind the horizon. First impressions of our new home we -gained late that night, by the dim light of a lantern. Home, did I -say? As we peered through the shadows it did not strike us as being -a place that could ever, by any stretch of imagination, seem like -home. Bare, unpainted walls dingy with age; huge round posts, some -of them running up through the rooms; no furniture except a teak -bedstead, and a large round table so rickety that<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span> it actually bowed -to us when we stepped into the room; lizards crawling on walls and -ceiling,—interesting and harmless things, as we afterwards found, -but not specially attractive to a newcomer. Oh, no,—it was not -homesickness, only just lack of power to appreciate a good thing after -the weary experiences of our long journey. In the night I was roused -from sleep by hearing some one calling. Half awake, I was getting -out from under the mosquito net, when my wife remarked, "Better get -back into bed. It is only that <em>taukteh</em>, that Mrs. —— told us -about." The taukteh is the "crowing," or "trout-spotted lizard." The -English call it the tuctoo, from the sound it makes. The Burmans call -it taukteh, for the same reason. Some declare that it says "doctor, -doctor," as plain as day. Alarming stories are told of this terrible -creature; how it loses its hold on the ceiling to alight in a lady's -hair, and that nothing short of removing scalp and all will dislodge -it. The worst thing we have known it to do was to wake the baby in the -dead of the night, when we had got fairly settled to sleep after hours -of sweltering. I have shot several for this unpardonable offense. The -taukteh's sudden call in the night causes some children to suffer much -from fright, though no harm is intended.</p> - -<p>Our house was situated on a narrow strip of land with streets on three -sides, and school<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> dormitory in the rear. Just across one street -was a native Police Guard, but we did not know what it was until -next morning. We had come into our possessions after dark, so knew -nothing of our environment. These were dacoit times. Disturbances were -frequent. Of course our ears had been filled with exciting stories of -dacoit atrocities. The incessant and unintelligible jabbering of the -Paunjabby policemen, sometimes sounding as though they were on the -verge of a fight, and the sharp call of the sentry as he challenged -passers-by were anything but conducive to sleep through that first -night in our mission bungalow.</p> - -<p>The new missionary has many trying experiences while becoming -accustomed to the changed conditions of life in the tropics. Judging -from our own experience and observation, covering many years, it seems -utterly impossible for the returned missionary to transmit to the new -missionary, while yet in the home-land, anything like true conceptions -of the life upon which he is about to enter, and how to prepare for -it. Either the new missionary has theories of his own which he fondly -imagines never have been tried, or he considers himself so unlike -other mortals that rules of living, developed by long experience, -do not apply to one of his own peculiar physical make-up. But -whatever his attitude of mind towards the new life and work, the -fact remains<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> that he has dropped down in the midst of conditions so -unlike anything in his past experience that he must learn to adapt -himself to life as he finds it. The first place to apply his gift of -adaptation is in the household. First experiences with native servants -are decidedly interesting, to say the least. Our cook "Naraswamy," -"Sammy" for short,—came to us highly recommended, and neatly clothed. -We had not yet learned that the poorer the cook, the better his -recommendations (often borrowed from some other cook), and the neater -his clothing,—also borrowed for the purpose of securing a place, but -never seen after the first day or two.</p> - -<p>One day when "Missis" was giving directions about the dinner she -called Sammy and said, "Sammy, how many eggs have you?" "Two egg, -missis." "Very well, you make a pudding the best you can, with the -two eggs." At dinner no pudding appeared. "Sammy, where is the -pudding?" Putting on a sorrowful look Sammy replied, "I done break -egg" (spreading out his hands to indicate the two eggs), "one got -child, one got child." When Sammy felt fairly sure of keeping his -place, his two little boys began to spend much of their time in and -around the cook house. One of our first rules was that no child should -be allowed to go naked on the mission compound. These two dusky -youngsters had not a thread of clothing. Sammy was called<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> up and -instructed that if his children were coming to the mission premises, -they must be properly clothed, at the same time presenting him with -a suit for one child. The next day they came again, with smiles of -satisfaction, one wearing the trousers, the other the jacket. Many -of these Madrassi cooks are professing Christians, merely to secure -a place in a missionary family. A small minority are Christians in -fact. But whether a heathen cook sneaks off with a stuffed turban, or -a professed Christian appropriates our food quietly humming "I love to -steal,——" the resulting loss to commissariat and spirituality is the -same.</p> - -<p>Madrassi cooks, almost without exception, are dishonest. They will -jealously guard "Master's" property against the depredations of all -comers, but help themselves to a liberal commission from the daily -Bazar money,—and catch them if you can. This has been their custom -for many generations, and is their right, from their point of view.</p> - -<p>When engaging a cook it may as well be kept in mind that his pay is so -much a month, and ——. He will fill out the blank to suit himself.</p> - -<p>Take his Bazar-account every day, and make him show the articles -charged for, but do not congratulate yourself that he has made nothing -by the transaction. And yet his prices may be quite as low as his -employer could get. Find<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> fault with the quality of the meat, and -he will bring a better article, but short weight. A stranger might -conjecture that the meat was selected for its wearing qualities, as -one would buy leather; or that they had heard of the mummified beef -found with one of the Pharaohs, and decided that only such was kingly -food.</p> - -<p>The cook is supposed to board himself. He does, and all his family -connections. Just how he does it may never be known, but "Master" pays -the bill, in "cash or kind." Bengalee cooks are much more desirable, -but hard to get. Mrs. Judson's testimony to the faithfulness of her -Bengalee cook may well be repeated here.</p> - -<p>"I just reached Aungpenla when my strength seemed entirely exhausted. -The good native cook came out to help me into the house; but so -altered and emaciated was my appearance that the poor fellow burst -into tears at the first sight. I crawled on to the mat in the -little room, to which I was confined for more than two months, and -never perfectly recovered until I came to the English camp. At this -period, when I was unable to take care of myself, or look after Mr. -Judson, we must both have died had it not been for the faithful and -affectionate care of our Bengalee cook. A common Bengalee cook will do -nothing but the simple business of cooking; but he seemed to forget -caste, and almost all his own wants in his efforts to serve us, ... -I have<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> frequently known him not to taste food until near night, in -consequence of having to go so far for wood and water, and in order to -have Mr. Judson's dinner ready at the usual hour. He never complained, -never asked for his wages, and never for a moment hesitated to go -anywhere, or perform any act that we required."</p> - -<p>The dhoby (washerman) is always a source of much distraction. He takes -away the soiled linen on Monday, <em>promising</em> to bring it back on -Saturday; carries it to the riverside, stands in the water facing the -shore, pounds it out on a flat stone with swinging blows, and,—brings -back what is left. Garments worn perhaps but once, are found on -spreading out, to be spoiled by long rents or mildew. Socks that have -been filled with sand in order to strike a harder blow, still retain -enough sand to cause much discomfort. One or two pieces are missing -altogether. He promises to bring them the next time. In the meantime -he has probably hired them out to some person of mixed blood and -principles, or native aping European habits. The sweeper, waterman, -and other native helpers slight their work, or perchance, with the -poorest excuse, and that not made known until afterwards,—absent -themselves altogether. "But why"—some will ask "is it necessary to -employ these native cooks, washermen, etc.?</p> - -<p>"Many of these women who go to the foreign<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span> field as missionaries' -wives were accustomed to do much of their own work here at home,—why -not do the same over there, and so avoid the expense,—as many of -us who support them have to do?" In the first place, many of the -missionaries have only one servant who is paid for full time, that -is the cook. All others do a little work night and morning, their -wages being made up by serving several different families. Again, it -would be a physical impossibility for the missionary's wife to do the -cooking and washing, adding the heat and smoke of an open fire to the -tropical heat of the atmosphere. Some have tried it, only to give it -up as utterly impracticable. Others have persisted in it, only to be -laid away in a cemetery in a foreign land, or to return hopelessly -broken in health, to the home-land.</p> - -<p><em>It cannot be done.</em> Moreover, it would be the height of folly for the -wife to spend her time and strength over cooking utensils, dish-pans -and wash-tubs. The wife, as truly as the husband, has consecrated -her life to the Master's service. There is work for her to do, among -the women and children, that he cannot touch. The missionary's wife -whether touring with him among jungle-villages; visiting from house -to house in the town; working in the school; making her influence -felt in the church; or even when prevented by family cares or failing -health—from<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> engaging in active service,—she furnishes the object -lesson of a well-ordered Christian home, her life is of just as much -worth to the cause of Christ as is that of the missionary whose -helpmate she is. I can do no better than quote Dr. Herrick's beautiful -tribute to her worth: "I never yet saw a missionary's wife whose -companionship did not double her husband's usefulness. I have known -more than one whose face, as the years of life increase took on that -charm, that wondrous beauty that youthful features never wear, the -beauty of character, disciplined by suffering, of a life unselfishly -devoted to the highest ends. One of the choicest things of missionary -work is the unwritten heroism of missionary homes. It is the -missionary's wife who, by years of endurance and acquired experience -in the foreign field, has made it possible, in these later years, for -unmarried women to go abroad and live and work among the people of -eastern lands."</p> - -<p>When a young man or woman has once settled the burning question: Is -it my duty and privilege to go as a missionary? and has become fully -pledged to that service, there is an intense desire to get to the -scene of action as soon as possible; to enter upon the grand work of -proclaiming Christ where He has not been named.</p> - -<p>We had not long been in our new home before Burmans, both Christian -and heathen, began to call to see the new teachers. They evidently<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> -wanted to welcome us as their missionaries; and we, in turn, wanted -them to know that love for them, for whom Christ died, had brought -us among them. But how helpless we felt! An exchange of smiles, a -hand-shake, a few words that neither party could understand,—that was -all.</p> - -<p>We found ourselves utterly powerless to communicate to them one word -of all that was burning,—had been burning for years, in our hearts. -Then it was that the fact fully dawned upon us that before we could -hope to do effectively the work to which we had consecrated our lives, -a difficult foreign language must be mastered; that we must keep our -consecration warm, from the A B C of a strange tongue until the time -when, through the medium of that tongue we could tell "the story of -Jesus and His love." First in order then, is to get right down to hard -boning on the language of the people among whom the missionary is to -labour. He who fails to gain a strong hold on the language during the -first year, will labour under a disadvantage through all the years of -missionary service. Burdens are thrust upon him more than enough to -consume all his time and strength. Hundreds of villages in his large -district furnish a strong appeal to postpone study.</p> - -<p>The climate soon begins to effect him so that he seems to lose the -power to study. Inheriting<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span> a large organized work he is forced at -once into service as a full-fledged missionary, before a pin-feather -of experience has had time to start. Interruptions are frequent and -unavoidable. How to find time for language study is indeed a serious -problem,—<em>but he must find it</em>, if his life is to tell for Christ, -at its best. Moreover, the missionary must master practically two -languages before he is fully equipped for service,—the language -of the book, and the language of the people. The formal style of -classical Burmese would be as out of place in the jungle as the -colloquial Burmese would be in the pulpit. In the one case it would -not be understood, in the other it would give offense,—for one may -not "talk down" to even a native audience. Hence, to be effective the -missionary must at the same time be faithful to study, and to real -contact with the people. It is no easy matter, after one has struggled -through all the years of training in the home-land, thumbing Latin, -Greek, and Hebrew Lexicons until he fondly thinks that his training -has been completed,—to get right down again to the A B C of a new -language. Here he meets something, that will test the soundness of -his consecration and of his <em>staying</em> qualities. From first to last -our great missionaries have been men who have thoroughly mastered -the language of their people. But it is perfectly wonderful how the -natives will listen respectfully to the most<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> laborious attempts to -speak to them in their own tongue. Not a smile at the most ridiculous -mistakes, not a word or sign to indicate that they are not really -understanding what you are driving at. This excessive respect -sometimes leads to serious consequences. The missionary, thinking -that he has made himself understood, is disappointed and hindered -because things do not come to pass. The native is not wanting a sense -of humour, and if he feels sure that you will enjoy the joke, he will -point out the mistake, and join in the laugh over it.</p> - -<p>Unlike other languages of Burma, the construction of a Burmese -sentence is the reverse of the English order. Many sentences may be -translated backward, word for word, certain connective particles -becoming relative pronouns, with a perfect idiomatic English sentence -as the result. The eye can soon be trained to take in a printed -sentence as a whole, and grasp its meaning, without stopping to render -it into English in the reversed order. But to keep this order in mind, -in conversation, with the word expressing action left for the last, -like the snapper to a whip, is not so easy. In acquiring the language -by ear a difficulty arises from the universal habit of <em>kun</em>-chewing. -Never careful about enunciating his words, a wad of <em>kun</em> in a -Burman's cheek adds to the confusion of sounds. With mouth half full -of saliva, chin protruding to keep it from<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span> slopping over,—a mumbled -jargon is what the ear must be trained to interpret as human speech.</p> - -<p>By this time the newcomer has seen enough of the climate, and of -the side of society in which he will move, to convince him that his -Prince Albert coat, in which he has been accustomed to array himself -"every day in the week, and twice on Sunday" must be folded away in -his trunk until such a time as he takes a furlough in the home-land. A -fellow-missionary consoles him with the remark that he once wore back -to America the same coat that he wore to Burma eight years before. -Missionaries usually arrive in November, the beginning of the "cold -season." After that comes the "hot season,"—but it is difficult to -tell just where the one leaves off and the other begins.</p> - -<p>In any event, the newcomer soon "warms to his work." First the -waistcoat is discarded, then the long thick coat gives place to a -short thin one. For underwear, gauze flannel and singlets are in -demand. Starched shirts and linen collars are reserved for special -occasions. High-top shoes are relegated to the corner-closet. Even -his watch hangs as an uncomfortable weight in his light clothing. -In the old life he hardly perspired once in the year. Now there is -hardly once in the year when he is not perspiring. The drinking-water -is so warm that it seems to have lost much of its wetness. What would -he not<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> give to feel cool again. But he has not long to wait for his -wish to be more than realized. Some night, after fanning himself into -a restless sleep, he will wake up in a chill, to find himself in the -throes of the Burma fever, to which he was "not subject." Then he -will recall the lightly-regarded advice, repeatedly violated in every -particular, and now—— As this is the first attack he will get his -wife to treat him the first day with the homeopathic remedies in his -morocco medicine case,—his last misguided purchase before sailing.</p> - -<p>There is nothing better to perpetuate a fever. On the second day, -having recalled some more advice, his head will be buzzing with -quinine, the only thing that will really help him,—as every man in -the tropics knows.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span></p> - - - - -<h2><a name="II" id="II">II</a><br /><br /> - -LIVING LIKE THE NATIVES</h2> - - -<p>Much has been said and written about "living like the natives."</p> - -<p>Many have maintained that the missionaries should abandon their former -mode of living, and adopt the customs and costume of the people among -whom they labour. It is said that old maids know the most about the -proper way to bring up children. It is interesting to note that -advocates of this theory of missionary methods are men who never have -been out of their native land, and have spent but little of their -time in informing themselves as to the habits of uncivilized peoples. -Prospective missionaries will do well to provide themselves with the -customary outfit,—to meet their needs while finding an answer to the -many-sided question,—how <em>do</em> the natives live?</p> - -<p>For the present we will confine our investigations to Burma. Let us -visit one of the native houses, and see for ourselves. Running the -gauntlet of several snarling pariah dogs, we pass through the muddy -door-yard, littered with banana leaves, munched sugar-cane, and -waste<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> from various sources. The house is set up on posts, several -feet from the ground, affording a shady place below, to be shared by -the family and the domestic animals. The floor overhead is of split -bamboo or thin boards, with wide cracks through which all sweepings -fall, and <em>kun</em>-chewers lazily spit without troubling themselves to -get up. At the back part of the house a corner is partitioned off -for the cook-room, the stove being a very shallow box filled with -earth. The cooking is done in earthen chatties over the smoky open -fires. Near the cook-room is an open space where household utensils -are washed and the babies bathed, the water falling through the open -floor to the ground below. Month after month and year after year this -filthy habit goes on, forming a cesspool from which a foul stench -arises, offensive to nostrils and dangerous to health. This foul -pool is a paradise for their ducks, its slime being tracked all over -the place. The house is small, its thatched roof coming down so low -as hardly to leave room for a full-sized door. Many of these homes -have no out-buildings whatever, trusting to the pariah dogs and the -crows,—the village scavengers,—to keep the premises in a sanitary -condition. Some of the well-to-do Burmans live in larger better -houses; showing that not only is it impracticable for Europeans to -live like the natives, but that natives when able, find it wise to -live like Europeans.<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> This is a tropical climate, with the temperature -at 112° in the shade on the day these words were written. It would be -almost suicidal for Europeans to attempt to live in such houses, even -under the best sanitary conditions possible. Missionaries have lived -for a time in such houses, from force of circumstances, but always to -the detriment of health, sometimes with very serious consequences. -To a stranger, European "bungalows" in the tropics seem needlessly -large. "Globe-trotters" in general, and sometimes representatives of -missionary societies, it is to be feared, visiting the tropics in the -coolest season,—carry away this impression with them. In New England -there is a saying "You must summer him and winter him" to find out -the real worth of a man or beast. Could all who visit the tropics, -or presume to write of conditions in the tropics,—spend a whole -year in such a climate critics would be few, and funds for seemingly -expensive, though necessary buildings less grudgingly given.</p> - -<p>They who urge that Europeans should <em>clothe</em> like the natives would -surely allow exceptions to the rule, on closer study of native habits.</p> - -<p>Among some of the tribes of Burma the question of wardrobe and latest -style would be easily solved. Clothing like such natives would greatly -reduce the expense for "outfit." Two strips of cotton cloth, one for -the head, the other for the<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> loins, would meet all requirements even -on state occasions. But apart from all questions of common decency, it -is to be seriously doubted whether the European would enjoy "sailing -under bare poles" in a tropical sun.</p> - -<p>The railway trains are provided with first, second, and third-class -compartments. Officials and wealthy business men travel first-class. -Less fortunate Europeans, and people of mixed race but with European -habits travel second-class. Natives, as a rule, go third-class,—but -the rule has many exceptions. Not to speak of well-to-do Burmans -and Chinese, who, though unobjectionable in dress,—are inveterate -smokers, the "chetties," or money-lenders invariably travel -second-class. They are the wealthiest men in the county, but with -the exception of coolies,—they wear the least clothing and are the -most offensive in their habits. The missionaries, whether on private -or mission business, being unable to bear the expense of the higher -class, and striving to save for the society which they represent, -travel second-class. Now that many very objectionable natives have -taken to riding second-class, it is no longer respectable for -Europeans, except on rare occasions when the train is not crowded. -For my own part, I seriously doubt whether this habit, on the part of -American missionaries, of taking an inferior place among so-called -"Europeans," is a wise policy.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="raw_material"></a> -<img src="images/030a.jpg" width="600" height="470" alt="Raw Material (Kachins)" /> -<div class="caption"><span class="smcap">Raw Material</span> (<span class="smcap">Kachins</span>)</div> -</div> - -<div class="figcenter" style="width: 600px;"> -<a id="kachins_sacrificing"></a> -<img src="images/030b.jpg" width="600" height="472" alt="Kachins Sacrificing to Demons" /> -<div class="caption"><span class="smcap">Kachins Sacrificing to Demons</span></div> -</div> - -<p><span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span></p> - -<p>But whether wise or otherwise, lack of funds has made it necessary.</p> - -<p>Far from adopting the impossible costume of Chins, Kachins, Salongs -and other benighted races, the missionaries are earnestly striving -to develop in the natives sufficient moral sense that they may come -to regard the matter of being clothed at all, as something more than -a minor consideration. It is true that Burmans, Shans, and Christian -Karens dress more respectably. In fact, their costume, at its best, -seems to be very well adapted to the climate and their manner of life. -But even this somewhat generous concession must be modified.</p> - -<p>The customary skirt for Burmese women in Upper Burma, and more or -less throughout the country, is a piece of coloured cloth about a -yard square, fastened around the waist to open in front. This style -of skirt is said to have been adopted by a decree of the Burman King. -Multitudes of Burmese women seem to have no disposition to abandon it -for something more modest, even after eighteen years of British rule. -Elderly women, as well as men of all ages, wear nothing above the -waist while about their work, even passing through the streets in that -condition with no self-consciousness. The Burmese skirt made after the -most approved pattern is only one thickness of cloth, tightly fitting -the body, not such a dress as European ladies would care<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> to wear. -Mrs. Judson, ministering to her imprisoned husband, felt compelled -to adopt the native costume, to make her position more secure. But -supposing the missionaries adopt the costume of the corresponding -class,—the priests and nuns,—they must go with bare feet and shaven -heads; all very well for the natives, but nothing short of ridiculous, -as well as extremely dangerous under a tropical sun, if practiced by -white people. In the interior of China the costume of the people has -been found very suitable for the missionaries, and a help to winning -their way. But wherever the people have become familiar with European -customs, respect is forfeited, rather than gained by exchanging -European customs for those of the natives.</p> - -<p>A missionary and his wife recently returned from Africa were invited -to speak in a certain church dressed in the native costume. They -appeared, but in their usual attire. In the course of his remarks the -missionary referred to the request that they appear in native costume, -and drawing a piece of cotton cloth from his pocket remarked "<em>That</em> -is the costume,—you will excuse us?"</p> - -<p>Eating like the natives,—here comes the tug-of-war. The "backward -tribes,"—Chins, Kachins, Salongs, many tribes of Karens, and -others, eat everything,—from the white ant to the white-eyed -monkey. Worms, beetles, maggots, lizards,<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span> snakes, and many other -such delicious morsels would form a part of one's daily diet,—a -necessary part, unless the missionary has supplied himself with -tinned provisions,—in which case he would not be living like the -natives. But we will suppose that the missionary's lot has "fallen -in pleasant places"—among the more civilized Burmans of the plains. -Rice will be the centre and substance of the two daily meals. Rice, -well-cooked,—the natives can do that to perfection,—is an excellent -food, and finds a conspicuous place on the bill of fare at every -European table. But rice is made palatable by the savoury "curry" -served with it. In jungle-villages, and among poor people in the town -this curry will be made of vegetables (not such vegetables as we have -known in the home-land), and tender sprouts and leaves, seasoned -with chillies. Devout Buddhists will not take animal life, hence -meat-curries, if far from the market, may not be thought of.</p> - -<p>If the missionary has undertaken to live among the natives and like -the natives, he must learn to do without meat. They will not kill a -fowl for him. If he kills one for himself, he has broken his contract. -But, perchance, an animal may die of itself, then its carcass will be -parcelled out to all the villagers, and the missionary will have his -share. In the town he may fare better, without breaking his rule. Meat -slaughtered by non-Buddhists is on sale in the Bazar every day.</p> - -<p><span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span></p> - -<p>Buddhists as well as others may buy and eat, for the sin is only in -the killing, in which they had no part. It is nothing to them that the -demand occasions the supply. So what time the missionary spends in -town he may have his meat.</p> - -<p>In spite of the commandment, "thou shalt not take the life of any -living thing," undoubtedly the most important Thou shalt not—in -the Buddhist creed, with the penalty of the lowest hell for its -violation,—there is no lack of fishermen. Theoretically, they are -the lowest of the low. But if all fishermen were to die to-day—their -places would be filled to-morrow, and the market still be supplied. -The natives want fish seven days in the week, if they can get it. -But not even a fresh-meat or fresh fish-curry is satisfactory to the -native palate until flavoured with dried fish, or with "nga-pee." In -the Bazar may be found smoked and dried fish in great variety, very -tempting to the native, but betraying the fact that too many hours -under a tropical sun were allowed before curing. This fish is often -eaten raw, in blissful ignorance of the microbe theory,—indifference -would be the better word, for their "microbes" frequently are visible -to the naked eye. If these organisms have not actually eaten part of -the fish, they are considered so much clear gain to the consumer. -Such food is largely responsible for the great demand<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span> for a strong -vermifuge in the treatment of sickness.</p> - -<p>Now we come to "nga-pee" proper, regarded by the Burmans and several -other races, as essential to a well-flavoured meal.</p> - -<p>"The smell of nga-pee is certainly not charming to an uneducated -nose,"—said a writer on Burmese customs,—a statement that has passed -unchallenged. There are many varieties of nga-pee, but to all the -remark quoted may be applied. The most common is called fish-paste or -"Burmese butter," made from the smaller fish which are caught in large -quantities, as smelts are in the home-land. The fish are spread on -mats under a tropical sun, just as they come from the water, and left -there until in a condition which an "uneducated nose" would not care -to investigate.</p> - -<p>They are then mashed to a paste,—a very easy matter,—salt is -worked into the mass, and then it is packed away to drain. The oily -juice is carefully saved in earthern jars, a highly prized liquid -flavouring. When well drained the nga-pee is taken to market in sacks -or in bulk, the indescribable odour always going a mile in advance, -when the wind is right. Passengers by river-steamers sometimes find -themselves sandwiched in between two cargo-boats loaded with nga-pee, -fairly sizzling under a broiling sun. Passenger trains halting at -stations sometimes stand<span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span> over against a few carloads of nga-pee on -the side-track, filling the passenger-compartments with an odour rank -and unbearable. And yet this vile stuff is eagerly devoured by all -races, and must be allowed a place in the missionary's meal, if he is -to "live like the natives." Nga-pee furnishes only one, though a very -self-assertive one of the many offensive smells of an Oriental Bazar. -Many fastidious people never go to the Bazar, for fear of contracting -some kind of disease. There is much in the condition of these places -to furnish ground for such fears. And yet I never have heard of -disease being so taken. It would seem that one odour counteracts -another, completely foiling all evil intentions of the spirit of -sickness.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span></p> - - - - -<h2><a name="III" id="III">III</a><br /><br /> - -CUSTOMS OF THE BURMESE</h2> - - -<p>The Burman is the proudest mortal on earth. Indeed, he is not of -earth, according to his own belief, but has descended from fallen -angels. Many ages ago certain Brahmas came down from the celestial -regions to dwell on the earth. By adapting themselves to the habits of -ordinary human beings, they themselves gradually became human. From -these Brahmas or fallen angels, the whole Burman nation descended.</p> - -<p>The Burman recognizes no superior. The superior advantages of a -training in the Western world counts for nothing, because the Burman -cannot appreciate such advantages. At one time when in conversation -with a Burman official recognized as one of the ablest Burmans in the -country, I dilated upon the extent, power, wealth, and resources of -the United States, in answer to his many questions about my country.</p> - -<p>Wishing to impress him, I made the figures as large as conscience -would allow. At last he summed it all up in the self-satisfied -expression—"About as big as Burma, isn't it?" A difference of about -70,000,000 in population was not<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> comprehended. He could conceive of -nothing bigger or more important than Burma. The Burman kings posed -as the Head of Religion. The king was more than human. His subjects -were his slaves, with no legal right to anything which he might crave -for himself. He could compel them to perform any labour he saw fit -to impose. His titles indicate his high estimate of himself: "His -glorious and excellent Majesty, Lord of Elephants, Lord of gold, -silver, rubies, amber, and the noble serpentine, Sovereign of the -Empires of Thunapurtanta and Jambudipa, and other great Empires and -countries, and of all the Umbrella-bearing chiefs, The supporter -of Religion, Descendant of the Sun, Arbiter of Life, King of -Righteousness, King of Kings, and Possessor of boundless dominion and -supreme wisdom." That is all. It was well to be somewhat modest, as an -example to the people.</p> - -<p>The king was "Lord of the White Elephant," for short. That in itself -ought to have satisfied a man of ordinary ambition, inasmuch as the -white elephant was a sacred animal, and had the "power of making -its possessor invincible." "The white umbrella was the emblem of -sovereignty in Burma, and its use was limited to the king and the -images of Gautama." The Buddhist priest must be content with a -more modest title than "Pongyi," the name by which they<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span> are now -known,—for pongyi means "Great Glory," and could be applied only -to the king. But when the king fell into the hands of the English -the title "Great Glory" went broadcast—to minister to the vanity of -the thousands of priests and to be retained by them as a monopoly. -Burman officials to this day are equally proud of their titles, from -the highest in the land down to the Ywa-Thugyi, the village headman. -To address any official by name instead of his title, would be a -gross breach of etiquette. In the king's time official etiquette -was scrupulously observed, even towards prisoners of the official -class. Royal blood must never be shed, even in executions. A blow -from a bludgeon on the back of the neck of the stooping victim,—or -in the case of females, a blow on the front of the neck settled the -account. Nor might royal victims be buried. The body, enshrouded in -a red velvet sack, was taken in a boat to the middle of the river, -and thrown in. It is said that this was sometimes done without the -formality of an execution, a few stones in the sack answering the -same purpose. Crucifixion was also common. It is claimed that in many -instances the victim was first put to death and then the mutilated -body bound to the bamboo cross and exhibited as a fearful warning -to evil-doers. Dread of being crucified led thousands to migrate -to British territory after the annexation of Pegu. The<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span> ugly terms -"imprisonment," and "execution" were never used at the court of the -king. There was a "keeping by" and a "clearing away," to suit the -caprice of the king, scores and hundreds being massacred at once, on -the merest suspicion of conspiracy. "Uneasy lies the head that wears -a crown," was true of Burman kings, and they had a way of making all -others of royal blood equally uneasy.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="pounding_rice"></a> -<img src="images/040.jpg" width="600" height="358" alt="Pounding Rice" /> -<div class="caption"><span class="smcap">Pounding Rice</span></div> -</div> - -<p>One of the causes leading to the last Burmese-English war, was the -famous "Shoe question." According to the Burmese custom, sandals must -be removed outside the entrance, whether of private residence or royal -palace. When a subject of however exalted rank was admitted to the -presence of the king, he must come in his bare feet, and approach in a -crouching position so that his skirt would prevent his feet being seen -by the fastidious eyes of the king. Heads have been lost for violation -of less important rules of etiquette. Representatives of the British -Government were compelled to follow this humiliating custom,—though -they were graciously allowed to keep their stockings on,—and to sit -on the floor at a respectful distance from His Majesty, Lord of the -White Elephant, etc., etc. The Briton thought this inconsistent with -proper respect for the government he represented, to say nothing of -his own personal feelings. Diplomatic negotiations were delayed, for -the<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span> haughty king would allow no deviation from this humiliating -custom. Although the war was not declared on this issue, English -officials who had been required to remove their shoes, found great -satisfaction in requiring the king to remove his crown. The custom -of taking off one's sandals when entering any house still prevails. -Entering with sandals on could only be interpreted as a deliberate -insult. When a European enters a monastery he is expected to take off -his shoes, though the priest does not insist upon it—when informed -that it is not European custom.</p> - -<p>If twenty men come to see the missionary, the last man must step over -nineteen pairs of sandals at the foot of the stairs. But when it comes -to head-gear, the custom is reversed. While Europeans would take -off their hats, the Burmans do not remove their <em>gaung-baungs</em>, or -turbans. The <em>gaung-baung</em> is usually of gaudy silk, and worn at all -times, even at worship, by both Buddhist and Christian.</p> - -<p>When Saul had been informally proclaimed King of Israel, the people -"despised him, and brought him no present." This would not have -happened in Burma, as the attitude of men from whom presents would -naturally be expected,—unless perchance they had ceased to value that -portion of their bodies above the shoulders. Whether king, subordinate -official, or private citizen, a present suited to the weight of the -matter<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> in hand was an essential preliminary to a hearing. Under -British rule, Burman officials do not openly perpetuate this custom. -They now content themselves with bribes quietly presented, usually -through a third party, in place of the present once openly offered. -But in social life the custom of making presents is a recognized -matter of etiquette, even when visiting non-official superiors. It -commonly takes the form of a tray of the choicest fruit procurable. -But in the majority of instances it finally appears that some favour -or other is being sought.</p> - -<p>Poor people sometimes come with a bunch of plantains or a few oranges -which they beg us graciously to accept as a token of their great -esteem, and then hang around the place waiting for a return present of -ten times the value of their own. The European soon becomes suspicious -of presents as likely to prove more expensive than the regular Bazar -rate.</p> - -<p>A missionary to the Indians in British Columbia relates a story which, -so far as motive is concerned, might have been matched in Burma. One -day an Indian gave them two fat ducks. "What shall I pay for them?" -"Oh, nothing, they are a present for the missionary." The Indian hung -around, remained to dinner, ate one of the ducks, remained through -the afternoon, ate the equivalent of the other duck, remained until -bedtime, when the missionary hinted that<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> perhaps he had better go -home to see if his wigwam was where he left it. "I'm only waiting." -"Waiting for what?" "Waiting for the present you are to give me for -the present I gave you."</p> - -<p>A peculiar custom that always impresses the newcomer, is that of doing -obeisance, called "shikkoing." When the devout worshipper counts the -beads on his rosary he repeats the formula with each bead "Lord, Law, -Priest—the three precious things" or objects of his worship.</p> - -<p>As a counterpart of this formula he goes through three prostrations, -with palms together, bowing his face to the ground in honour of the -three precious things of his creed. These prostrations are also gone -through at confessional before the priest,—one of the "precious -things" before mentioned. He does not enumerate his sins, but lumps -them, declaring that for all the sins he has committed he prostrates -himself three times, in honour of the three precious things, and hopes -thereby to be freed from all punishments and calamities. In respect to -both spirit and method this custom reminds one of a certain man who -used to hang his clumsily written prayer to the bedpost, saying as he -crawled into bed, "Lord, them's my sentiments." After his lump-sum -confession he receives the priest's benediction, which is practically -the same as absolution, and goes away, the self-complacent pharisee -that he is.</p> - -<p><span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span></p> - -<p>What astonishes and shocks the missionary is to find a heathen Burman -at his feet going through this seeming act of worship. He feels as -horrified as did Paul and Barnabas at Lystra. But he afterwards -learns when he comes to understand the Burman better,—that these -prostrations before superiors are not intended as acts of real -worship. He is merely showing his humble respect, as a preliminary to -some appeal for favour.</p> - -<p>English officials require from non-Christian natives the same tokens -of respect that were in vogue prior to the annexation. Native -Christians are exempt from all customs which savour of Buddhism.</p> - -<p>The idol and the priest alike represent Gautama, the only god the -Buddhist knows. The attitude of the Burman mind may be illustrated -by what a Burman Christian boy told me of his experience when he -visited his native village. In response to an invitation he went to -see the old priest, who had known him as a child. The priest was held -in honour both by virtue of office, and his advanced age. The young -Christian went through the customary prostrations respectfully, and -then said, "I do not shikko you as God, but because I do not know of -any other way to show my respect." The heathen Burman is in the same -difficulty when he appears in the presence of a foreigner whom he -wishes to honour.</p> - -<p><span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span></p> - -<p>This Oriental mode of showing reverence, not necessarily worship, -throws light on the word "worship," so often used by Matthew.</p> - -<p>The Burman is a religious animal, both terms emphasized. He has -many religious festivals, and every festival is a feast. The -casual observer would see but little difference between the street -processions of weddings and funerals. There are the same tom-toms, -the same grotesque dancing, the same stuffing of insatiable stomachs. -Among Chins and Kachins such occasions are scenes of drunkenness -and disorder. Not so among the Burmans. Many have contracted the -drink habit by contact with Europeans, but the use of intoxicants -has not yet become a national vice. The Burman attends all feasts -and festivals because it is unchangeable custom to do so; because -everybody else will be there, and he enjoys being in a crowd; because -it gives him an excuse for abstaining from work, which he does not -enjoy; because he can array himself in his best silk skirt and -gaung-baung, and will find all the ladies there similarly arrayed; and -most of all because whatever the occasion, it will be a feast. During -the rainy season, which coincides with "Buddhist Lent" no feasts or -festivals are held.</p> - -<p>Funerals cannot always be postponed, especially as there is much -sickness in the rainy season, but weddings are prohibited. Courting -may<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span> be indulged in on the sly, to shorten the process when Lent is -over.</p> - -<p>At the beginning of Lent there is a great festival, entered into with -enthusiasm because it will be the last for several months. At the end -of Lent there is another great festival, hilariously enjoyed because -the dull rainy Lenton period with its round of Duty-days without the -craved accompaniments is over at last. Even the priests enjoy it, for -presents to the monasteries, which had fallen off during Lent, will -now be renewed. The young are again free to pair. The whole town is -illuminated. Fire-balloons are sent up, with reckless disregard to -safety of their houses. All are bent on having a good time. It is a -religious festival, to be sure, each separate observance being in -honour of some <em>nat</em> or divinity—but there will be time enough to -meditate on all that afterwards. For the present it is a round of -picnic enjoyment.</p> - -<p>The Burman era began in 639 <span class="smcap">a. d.</span> The New Year begins in -April.</p> - -<p>The month is reckoned from midway between two full moons. Any Burman -can readily give you the date, according to the Burman system, but -very few have mastered the European calendar. The date is given as -so many days before or after the full of the moon. The New Year is -always celebrated by the "Water-feast." Offerings of pots of water -are taken to the monasteries,<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> the images of Gautama given their -annual washing down, and then the show begins. Boisterous young men -arm themselves with buckets or chatties of water, frolicsome damsels -with cups, and the boys with bamboo squirt-guns, each and all bent on -douching everybody else. By some means or other everybody gets his -share. He would feel slighted if he did not receive a due share of -liquid attention. The use of water at the beginning of the year has -a religious significance,—but let the priest and the pious attend -to that. The young folks are in for a jolly good time, and they get -it. At the beginning of November there is another feast in honour of -the time when Gautama Buddha made a visit to the celestial regions -to preach to his mother. Then on the full moon of November another -feast in honour of the time when Gautama became a Buddha under the -bawdee-tree. Lesser feasts occur at intervals until Lent begins -again. What with all the religious feasts, the weddings, ear-borings, -funerals, etc., etc., the Burman suffers no lack of enjoyment. He -manages to get some fun out of everything, the funeral being no -exception. He will dance and sing on the way to the cemetery, and race -bullock-carts on the way home. The funeral of a priest often resolves -itself into a tug of war. Two stout ropes are attached to each end -of the four-wheeled cart on which the casket has been<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> placed. The -crowd divides itself into two parties, the ropes are seized, and -the struggle begins. Up the street the cart is dragged with a great -hurrah, until reinforcements strengthen the opposing party, then the -cart takes a lurch in the other direction, its lofty spire swaying -in a threatening manner. Back and forth goes the cart, the exciting -contest sometimes lasting for hours. Merit is gained by drawing the -pongyis' remains to the funeral pyre. Of course the pyre-ward side -must ultimately win, or there would be no cremation.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="dancing_girls"></a> -<img src="images/048.jpg" width="600" height="356" alt="Dancing Girls" /> -<div class="caption"><span class="smcap">Dancing Girls</span></div> -</div> - -<p>The rope-pull is sometimes resorted to in much the same manner to -break a prolonged drought. Whether successful or not, as rain-makers, -they have the sport. Is the Burman lazy? He certainly has that -reputation, and I never heard it disputed by employers of Burman -labour. His services would be better appreciated were he as punctual -at the beginning of the day as he is at its close, and as diligent -in the use of his tools as he is in keeping his cheroot lighted. He -must have some credit for hard work to leave so many things undone. -At "turning off work" he has no superior. He invariably turns off -all the work he can,—and does the rest. And yet when one reflects -that outside of the delta nearly all of the hard work of cultivation -in the plains is done by Burmans one feels compelled to reconsider -his verdict as to the Burman's capacity for work.<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span> No man can tell -by a Burman's clothing whether he is rich or poor. All that a man -hath will he give for a silk skirt. In "the good old times" when the -king's will was law subordinate officials made demands for money -wherever appearances indicated that money existed, to make up the -amount of revenue called for. It was then good policy to dress below -one's ability rather than above it, or one might find himself in an -embarrassing situation. Moreover, certain material, style of cut, -etc., was reserved for royal blood. But when the king fell, and the -Burman found that the conqueror's method of raising revenue was by -equitable taxation, royal customs went to the winds. Young men and -maidens, and even the middle-aged blossomed out in gaudy array on -festive occasions, though there might not be a pice of loose change -to back it. Of all the races of Burma the Burmese are the cleanliest -and dressiest. The costume of nearly all races, at its best, is fairly -respectable and suited to their manner of life,—if they would only -keep it clean and keep it on. When one is about to die the friends -say, "Think not of friends or of property,—think only of God." This -sounds hopeful, but it is well known that these spiritual advisers -have in mind only the brazen image of Gautama, found in every village, -the only god they know.</p> - -<p>When a death occurs the pongyis are invited<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> to the house, not to -console the living, but to perform certain rites on behalf of the dead.</p> - -<p>First a priest repeats a formula something like this, "He worships -God; he worships the law; he worships the clergy," friends assuming -the attitude of worship as substitutes for the deceased. The priest -continues—"He kills not, steals not, commits no offense against -his neighbour's wife; lies not; drinks not. He has all his life -been careful about these things." The formula ended, one of the -friends drops water from a gurglet or cocoanut shell into a glass, to -accompany another formula by the priest, "May the deceased enjoy the -food of the <em>nats</em>. May the nat of the earth bear witness." The person -who pours out the water drawls in a loud voice, "Ah-mya-myo"—in great -abundance and variety, the people responding, "Thah-doo, thah-doo"—it -is well, it is well. At the grave, or in a <em>zayat</em> nearly the same -ceremonies are repeated. The priests have already been feasted at the -house, and now presents are given on behalf of the dead, that he may -enjoy the same blessings in the abode of the nats. The priests do not -usually accompany the procession, but go in advance to the zayats -near the cemetery. At death a small coin is placed in the dead man's -mouth to pay his ferry fare across the mystic river of death. Without -the coin for the ferry he could not cross, but would have to return -to this world to suffer—nobody<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> knows what. The use of the coin is -said to be dying out. The coffin is swung endwise over the grave seven -times (sometimes docked to three) as a good-bye, and to give the -deceased a good start towards the great Myin-Mo Mount, the abode of -the nats.</p> - -<p>Human nature is much the same the world over. Courtship and marriage -are universal customs. Methods differ, but motives are the same.</p> - -<p>The majority of marriages are for love, or for something that has -been mistaken for that sentiment. When a Burmese young man and maiden -fancy each other well enough to indulge in playful flirtations at -pagoda feasts and other public occasions it is pretty sure to develop -into something more serious. The young lady is not likely to let -a good chance slip by. Old-maidhood is dreaded by all, except the -comparatively few who become nuns, and many of them are said to have -become nuns because disappointed in love. Lover-like attentions may -not be given openly. Clandestine meetings would scandalize the whole -community.</p> - -<p>At about nine o'clock in the evening the young man, accompanied by -his friends approaches the house of the maiden whose charms cause his -heart to thump against his ribs. He finds her awaiting his coming. -But they are not to enjoy a fond tête-à-tête by themselves. Several -young lady friends are sitting on the<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span> open veranda with her,—and the -old lady peeking through a chink in the bamboo wall. It is courtship -under difficulties, but it means business just the same. The rules of -propriety have been observed, the parents are satisfied. As for the -rest, trust the young folks to find ways and means to enjoy themselves -as lovers do the world over. Accepting presents of jewelry from a -young man is generally recognized as an engagement. Many a maiden has -allowed her fondness for jewelry to lead to complications from which -she has difficulty in extricating herself. According to old Burmese -law the sole right to select or reject suitors was vested in the -parents. The daughter, until twenty years of age, was entirely under -their control.</p> - -<p>The Dhammathat says: "Amongst men there are only three ways of -becoming man and wife, which are as follows: First, a man and woman -given in marriage by their parents, who live and eat together. Second, -a man and wife brought together by the intervention of a go-between, -who live and eat together. Third, a man and woman who came together by -mutual consent, who live and eat together." In question of property -rights the most importance is attached to the first method. A marriage -without the consent of the parents, if the girl is under twenty, may -be cancelled by the parents, if action is promptly taken. The girl -may reject<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> the man to whom she has been betrothed by her parents, -but her decision is recognized only after she has run away from him -and been forcibly restored three times. In like manner a girl who has -been taken in marriage without the consent of her parents must be -restored to them three times. If she then returns again to her husband -the parents' claim upon her is forfeited, because the "Owner of the -daughter could not control her." Widows and divorced women are subject -to no control. While all this is Buddhist law, the girl, as a matter -of fact, does about as she pleases in the matter of accepting or -rejecting, just as they do in other lands, whether she is under twenty -or not. Neither Buddhist law nor established custom renders any kind -of a marriage ceremony essential, nor is registration of the marriage -necessary. "Living and eating together," constitute all desired -evidence of marriage.</p> - -<p>The first eating together is something done in the presence of -witnesses and so becomes in itself a simple wedding ceremony. This -happy-go-lucky custom makes it exceedingly difficult to settle any -questions in law growing out of such a marriage. A couple may prove -that they are, or are not husband and wife, as best suits their ends. -In Christian lands the wife is sometimes taken home to live with her -mother-in-law.</p> - -<p>In Burma the situation is reversed, the young husband going to live -with his wife's parents.<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> By a generally accepted division of labour -the wife is the burden-bearer, while the husband gets the glory for -what is accomplished. Husband and wife are going into town to exchange -a basket of rice for a supply of putrid fish and other necessaries of -life.</p> - -<p>The wife carries the basket, weighing seventy-five or one hundred -pounds, on her head, the husband with only his <em>kun</em>-bag slung over -his shoulder walking ahead at a gait which she finds it difficult to -follow.</p> - -<p>The load may now and then be rested on a convenient stump, or the -considerate husband helps to lower it to the ground and raise it to -her head again. So accustomed have they become to this arrangement -that it never occurs to either party that the man might carry the load -part of the time. Familiar as is this custom, it never fails to stir -in my soul an indignant protest. But the "worm may turn," if pressed -too hard.</p> - -<p>A poor woman was going to the station to take a train. On her head -was a heavy load, and on her hip a child. Tears were trickling down -her cheeks. The husband, carrying nothing but his umbrella, was -persistently tormenting her. At last she deposited load and child on -the ground none too gently, and pitched into him with great fury, -cuffing, scratching and screaming all at once, until he gave her a -wide berth.</p> - -<p>It was one of the most refreshing sights ever<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span> witnessed, in this -land. According to Buddhism the male is far superior to the female. -No woman can cherish the slightest hope of attaining to Naik-ban. Her -highest hope and prayer is that in the next, or some future existence -she may be born as man, and so take a fresh start. But in this life -the Burmese woman holds a higher place than is enjoyed by her sisters -in any other Oriental land. If divorced from her husband she can -take away whatever property she brought when married, together with -all she may have gained by her own exertions. She is by no means a -silent partner in business affairs. Usually she has greater business -acuteness than her husband, and does not hesitate to have a voice in -all negotiations. The Bazar is almost wholly run by the women, each -having her own stall and keeping her own accounts in her head, for she -cannot read nor write. At this point women seem to be inferior, but -it is because they were excluded from the monastic school, and never -had a chance. Vastly better than her indolent husband or brother she -knows how to make money and keep what she makes. While Mohammedan and -Hindu women are shut up in harems and zenanas, the Burmese women walk -the streets with head erect, puffing their huge cheroots without the -slightest thought of being the "weaker vessel." The energy of the -Burmese women saves the race from going to the wall.</p> - -<p><span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span></p> - -<div class="figcenter" style="width: 600px;"> -<a id="tatooing"></a> -<img src="images/056.jpg" width="600" height="355" alt="Tattooing" /> -<div class="caption"><span class="smcap">Tattooing</span></div> -</div> - -<p>From courtship and marriage we pass by a natural transition to -child-life in Burma. The crop of babies never fails. Parents would -as soon think of failure of the rice harvest as of a failure to add -annually to the population of the village, and the disappointment -would be about the same. If nature did not defeat the barbarous -methods of native midwives there would be no child-life to describe. -But in spite of methods that would soon depopulate more civilized -lands, every town and village is just romping full of children. Boys -run naked until six or eight years of age, and girls until one or two. -Many a time have I seen parents, wrapped in blankets, huddled around -a fire in the cool season while their infants and small children had -not the slightest protection. There is no intentional neglect, for -the parents love their children, but it is "custom." This custom -supplements the ignorance of the midwives, and adds to the number of -shallow little graves in the adjacent jungle for the parish dogs to -fight over. But baby has its cradle for its frequent naps. This is -made of wood or wickerwork, and suspended from a bamboo in the floor -or roof above. Sometimes this swinging cradle is a wide strip of cloth -tied together at the ends, with the baby deposited in the loop. Baby -has not long been in the world before it has a name. The name depends -on the day of the week in which it was born. Certain<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> letters of the -alphabet are assigned to each day. The baby's name must begin with -one of the letters assigned to its birthday. There is no family name, -nothing to indicate to what particular family a child belongs. Each -day of the week represents some planet, from which it takes its name. -The planet assigned to a particular day will influence the life of a -person born on that day, and determine his temperament. The naming is -done when the baby is one month old. On the previous day invitations -are sent around to the elders of the village, who by eating a pinch of -pickled tea from a cup sent by the messenger,—accepts the invitation -to be present at the ceremony, the parents make ready a supply of -food, a feast being an essential part of every ceremony. Invited -guests bring presents of money, precious stones, or jewels, which -they cast into a large jar of water set there for the purpose. Some -of the more valuable presents are merely lent for the occasion, but -they help to make a show. When the guests have enjoyed their pickled -tea, betel-nut, and cheroot, several of the elders proceed to bathe -the baby in the vessel containing the presents. Another repeats a -benediction calling for the continuous welfare of the child, but -limits it to one hundred and twenty years. From the centre of a circle -of coins on a dish of rice a cord of cotton thread is taken and bound -around the child's wrist. One<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> of the elders now announces the child's -name,—previously decided on by the parents,—as if it were the happy -result of his own meditations. This ceremony is to the Burman and -Shan what a christening is to many in other lands, in its relation -to a child's future. An interesting naming ceremony was held by two -couples of native Christians, in my mission. The missionaries and -native Christians were invited to a prayer-meeting. After the meeting -a number of Old Testament names, written on slips of paper, were put -in a hat borrowed from the missionary. The first fond father to put -his hand into the hat drew for his offspring the name Daniel,—which -he would pronounce Dan-ya-lah. The other father got Moses as a name -for his son. Dan-ya-lah and Maw-shay they are to this day.</p> - -<p>It is interesting to watch little children at their play. With -sun-dried marbles, large seeds, or peculiarly-shaped sticks, plays -have been improvised, which, in the course of years, have become -national games for the youngsters. Boys and girls enjoy the sport -together.</p> - -<p>Before the English annexed the country the monasteries were the only -schools. This is still the case in the majority of villages. But every -Buddhist boy, whether he has the advantage of the English schools or -not, must spend a few months in the monastery. Until he enters the -monastery as a probationer he is not considered<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> a human being in such -a sense that it would count in future transmigrations. He now receives -a new name, to be used so long as he remains in the monastery. If he -finally becomes a priest he retains the religious name for life.</p> - -<p>The novitiate-ceremony usually takes place when the boy is between -ten and twelve years of age. If not already familiar with life -in the monastery, he is taught how to address the priests, and -conduct himself generally. As this is the most important event in a -Burman boy's life, the ceremony is made on as grand a scale as the -circumstances and credit of the boy's parents and friends will permit. -Decked in gayest costume and covered with jewelry he is placed on a -pony, or, in the towns, in the best vehicle obtainable, protected from -the sun by a long-handled umbrella, and conducted to the homes of his -relatives, to bid them farewell. Flashily dressed men and women, boys -and girls make up the procession, some of the young men dancing and -singing as they go. All this pomp and show, to celebrate renunciation -of the world.</p> - -<p>The farewells being said, the candidate is reconducted to his own -home, where the feast has been prepared, and an elaborate bamboo -tabernacle erected, extending from the house to the opposite side -of the street. Here, in the presence of the priests, friends, and a -host of gaudily-dressed spectators the actual ceremony is performed.<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span> -The candidate's finery gives way to a strip of white cloth fastened -around his loins, forming a very brief skirt. Then the barber is -called in to deprive him of his long hair and shave his head. After a -bath he dresses and presents himself before the priests, goes through -the prescribed prostrations, repeats the memorized formula pledging -himself as a novitiate, is duly clothed in the yellow robe of the -order, the <em>thabeit</em> or begging-bowl is given him, and then he joins -the other novitiates in their return to the monastery in which he is -to live. How sad it seems to see a small boy thus shut out from the -gay world, at just the time when he is fullest of fun and frolic,—but -not half so sad as it seems.</p> - -<p>Devout Buddhists may compel their sons to remain in the monastery -three months, but to become a priest is not compulsory. In many -places a week is the limit. Not infrequently a boy who has made the -round of pathetic farewells, and gone through the whole ceremony of -pledging himself to the Assembly, is back home again before night, -having met all actual demands, and exchanged his fine head of hair -for an interesting experience. And right glad he is to be back, for -the feast is still on, and he comes in for a share of the dainties. -Comparatively few give their lives to the priesthood. Some enter the -priesthood later in life.</p> - -<p>The longer the term—the greater the merit.<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span> The number of young men -to remain in the monastery is steadily decreasing. The same is true of -the number of men who thoroughly understand Buddhism. The festivities -have not slackened, but with less and less religious significance in -the minds of participants. Having been in the monastery the boy has -become a human being. But whether before or after this ceremony he -must receive the signs of manhood by being tattooed from his waist to -his knees. If this is not done the boys and girls will poke fun at -him and call him a woman. This tattooing may be done piece by piece, -at intervals, to allow time for healing of the surface covered. The -sessamum-oil lampblack used for ink, pricked into the skin on a large -surface causes a great deal of swelling, and sometimes fever. The -professional tattooer has his figure-patterns from which the boy or -his parents may select.</p> - -<p>The figures are usually animals, set off with an ornamental edging. -Few boys have the nerve to endure the pricking very long. This is -overcome by a dose of opium, deadening the sense of feeling, and -dazing the mind, though not to such an extent as to keep him from -puffing his cheroot while the operation is going on. Besides this -tattooing of imitation breeches, there are many kinds of charms, done -in vermilion on the upper parts of the body and arms, as desired by -the superstitious.</p> - -<p><span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span></p> - -<p>Schoolboys have charms to protect them against the pain of whipping, -young men have charms to make them successful in their wooing. -Soldiers and dacoits have charms to protect them from bullets and -<em>dah</em>-thrusts, and everybody has charms to render harmless all snake -and insect bites. Besides the tattooed charms, certain objects -are inserted under the skin, or carried about, according to the -superstition of the individual, and representing about as high a type -of intelligence as does the horseshoe over many a door in civilized -lands.</p> - -<p>The custom of tattooing is said to have originated many centuries -ago, when the Burmans were subject to the Shan kings in Upper Burma. -The Shans, who were themselves tattooed,—branded with tattoo-marks -captives taken in war, as evidence of their servility. Instead of -regarding this as humiliating, the Burmans were proud of their -tattooing, as marks of the king. Moreover, the despised Chins, wild -tribes in the north-western hills, did not tattoo. A non-tattooed -Burman might be mistaken for a Chin, which would be humiliating -indeed. Tattooing became popular, the custom spread rapidly, and now a -full-grown Burman who is not the proud possessor of a pair of tattooed -breeches that will last him a lifetime, is seldom found. In the -jungle-villages nearly every boy is tattooed. In the towns the custom -is rapidly dying out. Not<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span> five per cent. of Burman boys in the towns -have submitted to this custom. Town boys are much more afraid of being -taken for countrymen than of being made fun of for departing from the -time-honoured custom. In fact, the town boy is as anxious to have it -known that he is not tattooed as the unbreeched village boy would be -to conceal it.</p> - -<p>The fact that at the last census nine hundred and eighty six persons -were returned as professional tattooers indicates that their business -is still thriving, notwithstanding the disaffection of the town dudes.</p> - -<p>The desire to ape English customs may have something to do with this -backsliding. This is also noticeable in the habit, now popular among -town boys, especially in the schools, of cutting the hair short. Only -a few years ago a cropped head would have stamped one as a convict.</p> - -<p>Girls are not tattooed except possibly an invisible love-charm,—but -they furnish a companion-ceremony, when ear-boring time comes round.</p> - -<p>It answers to the time when a girl in the home-land begins to think of -getting out of short dresses, to be a child no longer.</p> - -<p>When an ear-boring ceremony is announced everything else must take -second place. The day and hour are fixed by the soothsayer, but he -manages to make his divinations harmonize with<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span> the plans of the -parents who engaged his services. In spite of the frightened girl's -screams and struggles her ears are pierced with the gold or silver -needle of the professional ear-borer, the tom-toms and horns of the -band outside doing their best to drown her cries. The holes are kept -open until they heal, and then they are gradually enlarged by wearing -glass or metal tubes of increasing size, until finally a tube half -an inch in diameter can be inserted. In the olden time the lobe of -the ear was stretched much more than is now the fashion. I have seen -old women with holes in their ears through which two fingers could be -passed. Such ear-lobes furnished handy holders for their big cheroots. -This stretching and elongating of the lobes of their ears formerly -had a religious significance that is now being forgotten. All images -of Gautama represent him with ear-lobes touching the shoulders, as a -symbol of perfection.</p> - -<p>Devout women,—and some of the men,—did their best to imitate his -example. Ear jewelry may be inexpensive colored glass, or of gold -elaborately designed and set with precious stones.</p> - -<p>Once her ears are bored the girl puts an end to all street play with -small-boy acquaintances, and poses as a young lady. Changes are -observed in the style of dressing her hair; in her costume; in the -use of cosmetics,—for every Burmese<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span> girl, though naturally brown, -desires to be white; in her bearing as she walks the street; in every -pose of her graceful body. She may not have so much freedom of action -as she enjoyed before, but she knows it will not be long until some -choice young man will want her, to adorn his household.</p> - -<p>The one universal custom, common to all, both men and women, boys and -girls alike, is the filthy habit of <em>kun</em>-chewing and smoking. The -<em>kun</em>-chew is made up of part of a betel (areca) nut, chopped fine, -and an astringent green leaf of a certain vine. A little lime-paste, -usually coloured red, is spread on the leaf, then it is wadded up -and jammed into the side of the mouth, with the betel nut. Saliva -soon accumulates. To expectorate would be to lose some of the small -pieces of the nut before the good had been extracted. Attempts at -conversation are ridiculous and nauseating in the extreme. When the -mouth can retain its load no longer its contents are discharged -through a crack in the floor.</p> - -<p>The white pony of a lady-missionary was once tethered under a native -house for the night. What was the lady's disgust the next morning -to find her beautiful pony all stained and bedaubed with vile red -<em>kun</em>-juice. Smoking is begun before teething is finished. I myself -have seen a mother take a lighted cheroot from her own mouth, and put -it in the mouth of a wee child in<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span> her arms. Burmese ladies consider -a cigar the finishing touch to their preparations for a dress-parade. -But the Burman cigar contains but a small proportion of real tobacco -leaf, otherwise the smoke-habit would soon kill off the race. They -cannot both chew and smoke at the same time, but the twin habits keep -them so busy that they accomplish little else. It is said that the -Burman "smokes between chews, and chews between smokes."</p> - -<p>It is simply marvellous how far a Burman can smell a rupee, and what -methods he will employ to get it. Has the mission work to be done -by carpenters, cartmen, etc., heathen Burmans are not wanting who -will regularly attend chapel services, and pose as devout inquirers -so long as the job lasts. I have known fortune-tellers, teachers, -court-clerks, and common rice-cultivators to become pretended -disciples with no other motive than to become preachers. They know -that the native evangelists have regular salaries, and that the -missionary takes a fatherly interest in their welfare, giving medicine -when they are ill, advising when they are in difficulty. Though the -salary is not large, it secures a fairly comfortable living, which -is more than many a heathen is sure of the year round. So the wily -heathen comes to our people, pretending to be deeply interested in -Christianity, applies himself to learn all he can, attends worship,<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span> -and finally asks for baptism, with every appearance of sincerity. One -year we drew a prize, "Saya Tike" he was called. "Saya" because he had -charge of a small private school. He was past middle age, of uncommon -intelligence, and fine bearing. A more earnest and devout inquirer, -to all appearances, we never met. After some months of waiting he was -baptized and received into the church. Then began his tale of woe. In -consequence of his becoming a Christian his school had been broken -up. Persecutors had broken into his house and stolen his clothing. -Friendless, penniless, and out of a situation, he appealed to the -missionary for something to do. Being fairly handy as a carpenter he -was given such work on the mission buildings. After about two weeks -he suddenly disappeared. Some weeks passed before we could get any -clue to his whereabouts. Then one day one of our preachers met him -in a jungle-village wearing the yellow robe of a Buddhist priest. -When asked why he had left the mission he complained that instead -of being employed as a teacher he had only carpenter work to do. He -preferred being a "pongyi," and have his food given him. Some months -later he again turned up at the mission, professing repentance for -his backsliding, and asking to be received back again. Our faith in -him had been badly shaken, but we tried not to show it. If we would -only give him citizen's<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> clothing in place of his yellow robe he -would gladly go to work again. Giving him the benefit of a doubt I -arranged with my right-hand man to give him a <em>longyi</em>, such as the -other men were wearing. No, he did not like a longyi, but must have -the more stylish <em>puhso</em>. His taste not being gratified, back he went -again to his heathenism. We soon learned that all his pathetic stories -of persecution had been trumped up for the occasion, to excite our -sympathy, and secure a position.</p> - -<p>One day a strange Burman came to the mission. He said that he was a -Christian from a mission fifty miles away. On the train he had been -robbed of his clothing and the little money he had. All he wanted was -to be kept over night, and money enough to pay his way home. The case -was referred to me. I placed the required sum in the hands of my man -"Friday" with instructions to give it to the applicant should he prove -worthy. The next morning my man came to report, and to give back the -money. I said to him, "Well, Ko Ngi, how did you find out that he was -a humbug?" Replying in broken English, he said "Last night we have -meeting (evening prayers). I think, you proper Christian, I make you -pray. He no know anything. He can't pray proper. Then I say—Your -Saya (missionary) how many chillen? He say 'Four little boy, so much -big.' I know he Saya<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> done got <em>five</em> chillen,—one <em>so much girl</em>," -indicating with hand a full grown young lady. So he had sent the man -away without the hand of fellowship, and returned the money.</p> - -<p>Among non-Christian Burmans sin, of whatever sort, is sin only when -discovered. "How could it be sin when nobody knew anything about it?" -Deceit is practiced without a pang of conscience so long as the game -can be worked.</p> - -<p>The missionary is kind-hearted, supposed to have plenty of money, like -other "Europeans," and is considered legitimate prey.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span></p> - - - - -<h2><a name="IV" id="IV">IV</a><br /><br /> - -CHIEF RACES OF BURMA</h2> - - -<p>Reliable history of Burma dates back only to the early part of the -eighteenth century. Burmese chronicles claim to cover a period from -seven to eight hundred years before the Christian era. The Burmese -language certainly was not reduced to writing earlier than the fifth -century of the Christian era.</p> - -<p>Early history is founded upon legend. Doubtless many of the events -recorded actually happened, but their dates are hopelessly mixed, and -events themselves distorted by exaggeration. Measured by their records -of the Burmese-English wars of the nineteenth century, in which every -reverse was written down as a great victory,—all of the history -prior to the eighteenth century is utterly untrustworthy. Much may be -learned from other sources, but the information is at best fragmentary -and conflicting. In 1795, the time of the first "Embassy to Ava," -historical facts dating back to the early part of the century were -gathered and verified. From that time the history of Burma, compiled -by Europeans, is fairly continuous and accurate. In giving<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> a brief -sketch of the chief races of Burma, the main facts of history will -appear. The chief races, in order of numbers, are the Burmans, Shans, -Karens, Talaings, Chins, and Kachins. Taken in the order of priority, -the Talaings, according to the theory which seems to me to have -most in its favour,—come first in order. This theory is that they -were the first of all the many races of Burma to migrate southward -from Tibet, or neighbouring parts of Asia. They seem to have been -of the same race as the Burmans. They still retain the same general -characteristics and customs, and cannot be distinguished from the -Burmans where the two races mingle. The time of this migration is not -known, but it may safely be placed many centuries before the Christian -era. It is probable that they gradually drifted southward until they -reached Burma. The Burmans, coming from the same general source long -afterwards, failed to recognize the Talaings as having any kinship -to themselves. The fact that the Talaing language is utterly unlike -the Burmese, both in root words, and in construction of sentences -indicates that the two races, or two sections of the same race, as -the case may be,—were kept quite distinct prior to the migration of -the Talaings. The Burmans, who held the Talaings in contempt, finally -became indebted to them in a threefold manner,—by the adoption of -the Talaing system of writing, the Buddhist religion,<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span> and the sacred -books in which it was recorded.</p> - -<p>The sacred books were brought to Thatone from Ceylon, by Buddhist -missionaries not earlier than 386 <span class="smcap">a. d.</span> These books were -written in Pali, which is still the religious language of Buddhism. -The Talaings soon reduced their own language to writing, not adopting -the Pali characters, but drawing chiefly from the Tamil, with a change -from the square to the round shaped letters.</p> - -<p>It is well known that there was a colony of Tamils near Thatone at -that early date. The old theory that the Talaings descended from -the Telugus, and that their original home was in Talingana, is now -generally discredited. Little is known of them prior to the Christian -era, scant mention of them being found in Burmese chronicles, and -having none of their own, covering their early history. Whatever -chronicles they may have had were destroyed by the Burmese conquerors.</p> - -<p>The Talaings seem to have been in control in the first century, <span class="smcap">a. -d.</span>, from the Gulf of Martaban to the upper Irawadi. They founded -Pegu in the sixth century, but lost it, as well as Thatone to the -Burmans in the eleventh century. The present city of Pegu was founded -by the Talaings in the sixteenth century, and they have since been -known as Peguans. The term <em>Talaing</em><span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span> is said to have been applied -to them by the Burmese as a term of reproach, the word meaning "the -down-trodden." They call themselves <em>Mons</em>,—but "Talaings" they will -be, so long as they maintain a distinct existence. In 1385 they were -again in power at Pegu, and two years later at Martaban. In 1410 -they had extended their sway to Arracan, which they held until 1423. -The Talaings of Pegu and Martaban were conquered by the Burmans in -1551. But in 1740 we find them again to the front. Taking advantage -of the recklessness of the Burman king the Talaings, in alliance -with a colony of Shans living near Pegu, seized that town, and soon -afterwards were in possession of Prome and Toungoo. In 1752, aided, it -is said, by renegade Dutch and Portuguese, and with firearms procured -from European traders, they invaded the upper country, capturing and -burning Ava, the capital of the Burman kingdom. Three years later -Alaungpra recaptured Ava, driving the Talaings southward, and in 1755 -followed with his army to Rangoon, destroying the Talaing power. The -Burmans having regained possession of the whole country, retained -control until they had to yield to the greater power of the English. -Descendants of the Talaings who remained in the Pegu district, have -practically lost their identity, readily and willingly passing as -Burmans. The main body retired to the country<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> east of the Gulf of -Martaban. In consequence of an exodus, probably more than one,—of -Talaings into Siam after unsuccessful wars with the Burmans, joining -the many already in that country, there are now more Talaings in Siam -than in Burma. It is even claimed that Siam got her code of laws from -the Talaings. The census of 1901 gives the number of Talaings in -Burma as 321,898. The number will increase year by year, as many are -returning to Burma from Siam. Thousands of Talaings scattered through -the country doubtless returned themselves as Burmans, without so much -as recalling that their ancestors were Talaings. Many prophesy that -the Talaing language will in time, die out. This may be true, for the -Burmanizing process is slowly, steadily, irresistibly going on. Nearly -half of the Talaings in Burma speak Burmese, many of them speaking -Burmese only. But this still leaves a large body beyond the reach of -Burmanizing influences, waiting for the gospel in their own tongue. If -the Talaings—as a race, are to be evangelized in this generation or -the next, the gospel must be given to them in their own language.</p> - - -<h3>THE BURMESE</h3> - -<p>The original home of all so-called indigenous races is still in -doubt. The bulk of evidence seems to be in favour of the borders of -Tibet as<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span> the original home of the race known as Burmese. To one who -knows the characteristics of these people it is difficult to conceive -of such a migration, except under compulsion. In the census report -of 1901 we find them described as follows: "The Burman as we know -him, is essentially a non-migrating, unbusinesslike, irresponsible -creature, perfectly incapable of sustained effort, content with what -can be gained by a minimum of toil." That the race ever voluntarily -left its original home, whatever the attraction, seems incredible. -The Burman himself solves the mystery by claiming celestial origin. -Brahmas dwelling in the celestial regions came down to dwell on earth. -At first they existed as semi-supernatural beings, living above the -ordinary appetites and passions of men. By extending their diet to -kinds of food not allowed to such beings they gradually lost their -supernatural attributes, and finally became like ordinary mortals. -The Burmans proudly claim lineal descent from these Brahmas. Their -argument, quite conclusive to themselves, is based on the similarity -between Brahma and Bam-ma, as they call themselves. Philologists, with -cruel disregard for the feelings of these people, have utterly spoiled -their pretty theory. Brahma is a Hindoo term, introduced long after -the Burmese migration. So now there is nothing left to substantiate -their cherished belief,—except<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span> the national habit of wanting to -eat everything they see. In both history and religion legend is -inextricably mixed with facts and fancies imported with Buddhism. -Burman tradition, backed by ancient ruins on the upper Irrawadi, -assert that Sakya tribes from central northern India, migrating by -way of Manipur, settled in Upper Burma a few centuries before the -Christian era. It is difficult to account for such ruins as are to -be seen at Tagaung, on any other theory. These ruins can hardly be -the remains of work accomplished by any of the indigenous races of -Burma, in their barbarous condition. The claim that the first Burmese -monarchy received its stimulus from these Indian princes can neither -be proved nor disproved. In any event whatever remained of the foreign -tribes was assimilated by the Mongoloid peoples who were first in the -land.</p> - -<p>An incursion of Shans before the opening of the Christian era, -themselves forced out of western China, seems to have caused the -downfall of the kingdom of the Indian tribes, if they really had one.</p> - -<p>Shans, rather than Burmans, then became supreme in the upper Irrawadi -valley. Not until as late as the eleventh century did the Burmans -regain their supremacy, and even then the Shans continued to hold the -country north of Bhamo. In the Burman war of conquest in<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span> the south -at this time, the main object was to secure the Buddhist Scriptures, -known to be in possession of the Talaings at Thatone. These sacred -books, obtainable in no other way, were essential to the king's -purpose to reform the imperfect Buddhism of the north. There is some -evidence that Buddhism was introduced into Upper Burma from India, by -way of Manipur, several centuries before it was brought to Lower Burma -from Ceylon.</p> - -<p>It is evident that Upper Burma did not have the Buddhist sacred books -prior to the eleventh century. Northern Buddhism was only super-added -to the existing rites of <em>Naga</em>, and spirit worship.</p> - -<p>In the south the sacred books had already been translated from Pali -into Talaing, but not into Burmese. With the importation of the sacred -books into Upper Burma, and their translation from Talaing into -Burmese, the real history of Buddhism among the Burmese began.</p> - -<p>It is not known when this translation was begun, nor when the Burmans, -by adopting the Talaing system, reduced their language to writing. -Some of the later translations of Pali writings into Burmese direct, -were made about the beginning of the nineteenth century.</p> - -<p>The Burmese "Pagan Monarchy," weakened by bad government and luxurious -living, came<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> to an untimely end in the thirteenth century, through an -invasion of the Chinese. The Shans in the north held the balance of -power, and may have agreed to the subordination of Burma to China, as -the Chinese have always claimed.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="buddist_shrines"></a> -<img src="images/078.jpg" width="600" height="403" alt="Buddhist Shrines" /> -<div class="caption"><span class="smcap">Buddhist Shrines</span></div> -</div> - -<p>In the fourteenth century a new king, nominally Burmese, but connected -with the Shans,—came into full power, and founded Ava. But early in -the fifteenth century (1426) the Burmans lost their capital and all -the territory north of Toungoo and Prome, to the Shans. The new city -of Toungoo, built about this time, was the seat of an independent -prince. Pegu had been ruled by kings of Shan race since 1281. In -1538-9 the Toungoo Burman prince, Tabin Shwe' Htee, conquered Pegu, -in the following year Martaban, and after being proclaimed king in -Pegu, extended his sway in 1542, as far north as Pagan. Two years -later, with an allied army of Burmans, Shans and Talaings, he invaded -and conquered Arracan, but not Chittagong. But his success as king -at Pegu was short-lived. Expensive but fruitless wars, and excessive -dissipation turned the people against him. He soon became the victim -of a conspiracy and was treacherously murdered. In 1551 the Burmans -were again victorious at Pegu, pursuing and destroying the Talaing -king. Three years later they regained Ava from the Shans, but retained -the capital at Pegu. Pressing his successes, the<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span> Burman king, in -1557, conquered the Shans in the extreme north of Burma, and a little -later at Thibaw, Mone and "Zimme"; northern Siam becoming tributary -to Burma. Steps were taken to make the then non-Buddhist Shans (many -were doubtless already Buddhists), conform to the Buddhist customs of -the Burmese. The Burman ruler, Nawartha, was now what his ambition -craved,—the "King of Kings."</p> - -<p>But before the end of the century Pegu and all the territory south to -Tavoy had been lost. Between 1600 and 1613 a Portuguese adventurer -named Philip de Brito reigned as king of Pegu, with residence at his -own fortified city of Syriam. By the marriage of his son with the -daughter of the king of Martaban, the cooperation of that section was -secured. In 1612 De Brito and the king of Martaban marched against -the prince of Toungoo, who had broken faith with De Brito by forming -an alliance with Ava. "They plundered the city, burned the palace and -retired." This high-handed aggression soon reacted on his own head.</p> - -<p>The Burman king advanced from Ava with an immense army, laid seige to -Syriam, and starved the garrison to surrender. De Brito, who had been -guilty of many sacrilegious acts, destroying pagodas and other sacred -objects in search of plunder, could hope for no mercy at the hands of -his captors. The leading Portuguese were<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span> slaughtered. The remainder, -including the women, were carried away captive to Ava as slaves. Their -descendants may now be found throughout Burma, many of them being -Roman Catholic priests. In 1634 Ava was made the permanent capital.</p> - -<p>An immense pagoda was built, and a costly image of Gautama cast to add -to the sacredness of the place, and to the merit of the king.</p> - -<p>But Burman fortunes were uncertain. Ava the Great was taken and burned -by the Talaings in 1752. Not long were the Talaings allowed to hold -the Burman capital. A Burman who took the name of Alaungpra, with -wonderful vigour and ability rallied his people. Little more than a -year had passed when Alaungpra recaptured Ava. In 1755 he took his -armies southward, conquering as he went, not content until he reached -Dagon. There he founded a new city, which he designed should be the -chief port of Burma, and named it Rangon (or Yangon), the word meaning -the war ended.</p> - -<p>A legend says that Dagon village was founded and the Shwe Dagon pagoda -built in 586 <span class="smcap">b. c.</span>, which is probably within a few centuries -of the true date. The village was rebuilt by the Talaing king of Pegu -about 744 <span class="smcap">a. d.</span> The great pagoda, upon which an expensive -<em>htee</em> or umbrella had been placed in 1540, was still further -improved, "to rival the one at Pegu." (The present <em>htee</em><span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span> was placed -on the Shwe Dagon pagoda in 1871, by Mindon Min.) But the Talaing -capital of Lower Burma, Pegu, had not yet been taken. We have seen -that in 1613 Syriam was destroyed by the Burmans because of De Brito's -aggressions.</p> - -<p>Now, in 1755, both British and French traders were established there. -During the struggles between the Burmans and Talaings, the Europeans -hardly knew which should have their favour and help. Everything -depended on being on the side which should prove victorious.</p> - -<p>Alaungpra, after securing Rangoon, returned to Ava. This was -interpreted as a sign of weakness, and thereafter the Europeans openly -showed their sympathy with the Talaings. When the Talaings attacked -the Burmese, they were assisted by the ships of both British and -French.</p> - -<p>But alas, Alaungpra returned early in the following year. After a -blockade of several months Syriam was taken and destroyed, including -the European factories. The principal Europeans, after being held a -short time as prisoners, were put to death. The downfall of Pegu soon -followed, marking the end of Talaing supremacy.</p> - -<p>Six years later, 1762, Sagaing became the capital of the Burmese -Empire. Passing over the wars with Siam, Manipur, and China, we find -the capital changed, in 1783, to Amarapura, a new city built for the -purpose. The following<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span> year Arracan was invaded and conquered. The -most valued booty was an immense brass image of Gautama, cast in the -second century, said to possess miraculous powers. This image, taken -over the mountains, a wonderful feat, was placed in a building erected -for the purpose, on the north side of Amarapura, the new capital, -where it may now be seen by visitors to the "Arracan Pagoda."</p> - -<p>In 1795 the first envoy to the king of Burma was sent by the -government of India. The envoy was not well received, and secured no -permanent advantage. The following year another was deputed to be -resident at Rangoon, instead of Ava. He met with the same discourteous -treatment, and accomplished nothing. Up to 1812 five successive -attempts were made to arrive at an understanding with the Burman king, -with reference to political and commercial relations, but without -success. Envoys were either ignored or made the bearers of insolent -replies. At this time war between England and the United States was -about to begin. Adoniram Judson was getting ready to sail as a foreign -missionary.</p> - -<p>In 1823 the capital was restored to Ava. A great fire at Amarapura -destroying some of the royal buildings, together with certain "bad -signs," induced the king to abandon the city which had been in -existence only forty years.<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> During the previous year the Burmans had -overrun Manipur and parts of Assam, and claimed the territory as a -part of the Burman Empire. The first battle ever fought between the -Burmese and English was at Cachar—in January, 1824. The Burmans were -defeated. In 1824-5 the British and native troops succeeded in driving -the Burmans back into their own country. The bulk of the Burmese army -had already been recalled to repel the British who were advancing from -the south, war having been formerly declared in March, 1824. In the -meantime the American missionaries, Judson and Price, together with -all Europeans at Ava were imprisoned as suspected spies, or in league -with the enemy.</p> - -<p>After eleven months they were transferred to Aungbinle, with the -intention to put them to death. The first Burmese war lasted two years.</p> - -<p>Arracan, and all the country east of the Gulf of Martaban was ceded to -the British. Rangoon reverted to the Burmese. But the most interesting -result to American readers, was the release of the missionaries, -Judson and Price, who were utilized as messengers to negotiate the -terms of surrender. After the second installment of indemnity had -been paid, and the British troops withdrawn to territory ceded by -the humiliated king the following record of the affair was added to -the royal chronicles. "In the years 1186, 1187 (Burmese) the white -strangers of the<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span> west fastened a quarrel upon the Lord of the Golden -Palace.</p> - -<p>"They landed at Rangoon, took that place and Prome, and were permitted -to advance as far as Yandabu, for the king, from motives of piety -and regard to life, made no preparation whatever to oppose them. The -strangers had spent vast sums of money in their enterprise, so that -by the time they reached Yandabu their resources were exhausted, and -they were in great distress. They then petitioned the king, who, in -his clemency and generosity, sent them large sums of money to pay -their expenses back, and ordered them out of the country." The record -modestly omitted to mention the fact that the strangers had permission -to take with them the Arracan, Ye, Tavoy, Mergui, and Tenasserim -provinces!</p> - -<p>The whole period from 1826 to the second Burmese-English war, in 1852, -was marked by heartless cruelties inflicted by successive Burman kings -upon all real or suspected offenders; by persistent repudiation of -the terms agreed upon at the close of the first war; and by gross -insults to British representatives. The second Burmese-English war -lasted a year and a half, and resulted in the annexation of the -Province of Pegu, which included Rangoon and extended to a point -about thirty miles north of Toungoo. In about 1837 the capital was -again transferred to Amarapura, where it remained until Mandalay was -founded,<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span> in 1860, by Mindon Min. A new king, Mindon Min, was soon -proclaimed at Amarapura. Throughout his reign, from 1853 to 1878, -relations between the British and Burmese were greatly improved. -Mindon Min was the best king Burma ever had. Moreover, the loss of -Arracan, Tenasserim, and Pegu had inspired some degree of respect -for representatives of the British Indian Government. With the death -of Mindon, and the ascension of Thibaw, trouble began. The great -massacre, in which about seventy of royal blood, including women -and children, were ruthlessly butchered, called forth a vigorous -remonstrance from the British Government. An insolent reply was -returned, rejecting outside interference.</p> - -<p>In August 1879 the resident at Mandalay was withdrawn. Massacres -soon followed, rivalling the horrors of the past. At this time many -thousands of Burmese migrated to Lower Burma to escape oppression.</p> - -<p>Thibaw then began a flirtation with France. The Bombay Burma -Trading Company was accused of defrauding the king in the matter of -royalty on teak logs. An enormous fine was inflicted. Arbitration -was rejected. The French were conspiring with the king to gain -commercial advantages, giving them practically full control of Upper -Burma, including the only route to western China. In June, 1885, the -government<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> of India obtained conclusive evidence as to the nature -of these negotiations. A demand was made that a British resident be -received at Mandalay, and that Thibaw reveal his foreign policy. -This ultimatum was refused. The British immediately advanced on the -capital. On the 28th of November, 1885, Mandalay was taken, and King -Thibaw made a prisoner. The great, self-sufficient Burman kingdom had -fallen to rise no more.</p> - -<p>French diplomatists had outreached themselves, and precipitated the -annexation of Upper Burma.</p> - -<p>On the first of January, 1886, the following proclamation was issued: -"By command of the Queen-Empress it is hereby notified that the -territories formerly governed by King Thibaw will no longer be under -his rule, but have become a part of Her Majesty's dominions, and will -during Her Majesty's pleasure, be administered by such officers as the -viceroy and government of India may from time to time appoint."</p> - -<p>It will be seen that the Burmese throughout their history have been a -warlike people. The adoption of Buddhism, as the national religion, -with its strict rules concerning the taking of life, does not seem to -have wrought any change in this respect. The grossest cruelties were -practiced, suspected conspirators slaughtered by hundreds, generals -who had failed in battle, as well as others of high rank or noble -blood were exe<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span>cuted, sewed up in red sacks, and sunk in the Irrawadi -River. Sometimes the preliminary execution was dispensed with.</p> - -<p>Victorious kings built great pagodas, at the expense of the people, to -expiate their sins of bloodshed,—and then renewed the carnage.</p> - -<p>The cruelties inflicted upon Judson and his companions at Ava and -Aungbinle; the history of Burman dacoity since the English occupation; -together with many other evidences,—stamp the Burman as far from -being the tolerant, peace-loving, life-reverencing character that -many of his admirers, on the interest of Buddhism, or Theosophy, -have pictured. It is said that a professor in a certain theological -seminary, seeking to cast discredit on the historical authenticity -of the Book of Daniel, called the attention of his class to the -unlikelihood that any Oriental monarch would have issued such decrees -as are attributed to Nebuchadnezzar, in the third chapter. To say -nothing of Mohammedan fanaticism, familiarity with Oriental character -as exhibited by Burman kings would have dispelled the professor's -doubts.</p> - -<p>When Naungdawgyi had completed the great Shwe Dagon pagoda, in -comparison with which Nebuchadnezzar's image was Liliputian, he made -a decree that all peoples must fall down and worship it, on penalty -of death. The majority of the people being spirit-worshippers, the -decree<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span> could not be enforced. To let himself down easily, the king -commanded that a <em>nat-sin</em>, or spirit-house be erected near the -pagoda. The people coming to make offerings to the <em>nats</em>—would -also be coming to the pagoda, and so the decree would be obeyed, -and, in time, its purpose effected. The character of the Burman king -Bodaw-para, who was on the throne when Judson came to Burma, is thus -described by Father San-Germano, who lived in Burma twenty years -during this king's reign. "His very countenance is the index of a -mind ferocious and inhuman in the highest degree,—and it would not -be an exaggeration to assert that during his reign more victims have -fallen by the hand of the executioner than by the sword of the common -enemy....</p> - -<p>"The good fortune that has attended him ... has inspired him with the -idea that he is something more than mortal, and that this privilege -has been granted him on account of his numerous good works....</p> - -<p>"A few years since he thought to make himself a god." He did in fact, -proclaim himself as the fulfillment of the national expectation of -a fifth Buddha. Priests who refused to recognize his claims, were -punished. Who can doubt that the late King Thibaw would have been -quite capable of repeating Nebuchadnezzar's decree, had he thought of -it, and seen any advantage in it, to himself.</p> - -<p><span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span></p> - -<p>The census of 1901 gives the total population of the province as -10,490,624. Of this total the Burmese number 6,508,682, while the -number returning the Burmese language as their ordinary tongue was -7,006,495. The total number of Buddhists, including the Shans and -Talaings, is 9,184,121. The area of the province is 286,738 square -miles. To the casual visitor the country seems to be peopled almost -exclusively by Burmese, and Buddhism the only form of worship, the -other races inhabiting isolated parts of the country, far removed from -the main lines of travel. The population of Rangoon is about 235,000. -Buddhists and Hindus number about the same, with more than half as -many Musalmans as of either. Fifty per cent. of the population are -immigrants. Rangoon is no longer a Burman city.</p> - -<p>In Mandalay, their last capital, and second city of Burma, the -situation is quite different. In a total of 178,000 over 152,000 -are Buddhists. This city has been in existence only sixty-three -years. Its outward appearance is much the same as it was when taken -by the British in 1885. The same brick wall, twenty-six feet high, -with its crenelated top, a mile and a quarter on each side of the -square, forming an impregnable (!) barrier against all comers,—still -surrounds what was the royal town. On each side are three gates, -reached by bridges across the wide moat, which<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span> is kept filled with -water by a connection with a natural lake a few miles to the northeast.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="burmese_woman_weaving"></a> -<img src="images/090.jpg" width="600" height="361" alt="Burmese Woman Weaving" /> -<div class="caption"><span class="smcap">Burmese Woman Weaving</span></div> -</div> - -<p>Inside of the walled town comparatively little now remains as it was -when captured. The natives occupying thatched houses, were compelled -to move outside the wall, taking their shanties with them. For this -they were amply compensated by the British Indian Government. A large -city, regularly laid out with straight wide streets, was already -flourishing outside of the walled section. Within the walls the palace -and monasteries still remain, the former now being restored by the -provincial government, at great expense. Services of the Church of -England are held in one of the large halls. In one of the buildings -near the palace the Mandalay Club is comfortably established. Several -old cannon, used by the Burmese in their wars, more for the noise they -could make than for any death-dealing powers they possessed, now adorn -the grounds. The king's monastery, and the queen's monastery, are -objects of interest. Near the former is the site of the "Incomparable" -temple, destroyed by fire in 1892. This immense structure, with its -gilded columns and lofty ceiling, was the grandest building in the -city. Near by is a huge pagoda within a high rectangular wall. The -space enclosed is subdivided into three compartments by low walls -extending around the pagoda, to<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span> represent the threefold division -of the Buddhist scriptures. These spaces contain seven hundred and -twenty shrines about fifteen feet high, their tops supported by four -columns. In the centre of each shrine, set like a gravestone in the -cement floor, is a stone tablet about three feet wide by five and a -half feet high, covered on both sides with portions of the sacred -writings. The floor around each tablet is polished by the bare feet of -many devotees,—for the "Law" is one of the "three precious things" -of Buddhism—commanding their worship. For all this immense outlay -of time and money devoted to sacred objects Mindon Min is supposed -to have secured the royal merit, freeing him from the countless -existences through which the ordinary mortal must pass. The prevailing -impression that as a result of the monastic school system all of -the Burmese males can read and write, is not corroborated by the -recent census. A little less than half (490 in each 1,000) are able -to both read and write. Doubtless a large majority spent enough of -their childhood in the monastery to acquire these accomplishments, -but, to many, they have become lost arts, through disuse. Only -fifty-five in each thousand of Burmese women can read and write. Girls -are not admitted to monastic schools. This small gain is chiefly -due to mission schools. The demand for female education is rapidly -increasing. All<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> Burmans, except the relatively small number of -converts to Christianity, are Buddhists. Nearly all are worshippers of -idols.</p> - -<p>A sect called Paramats was founded at the beginning of last century. -The Paramats will have nothing to do with pagodas and idols. They -respect the ordinary Buddhist priests, as representatives of Gautama, -who was the incarnation of eternal wisdom. They do not hold that -eternal wisdom is reincarnated in the priests, and therefore do not -worship them as orthodox Buddhists do. This eternal wisdom, which -existed before the world was made, and will exist throughout eternity, -fills all space, but exercises no influence over this world. Eternal -wisdom is not, except in a very vague sense, personified—as an -equivalent of the Christian conception of an eternal God. But the -Paramats have the germ of a true belief, and, as a rule, are thinking -men, which is more than can be said of the ordinary Buddhist. Numerous -in the district midway between Mandalay, and Rangoon, they furnish a -hopeful field for missionary effort.</p> - - -<h3>THE SHANS</h3> - -<p><em>The Shans</em> rank second in point of numbers. Max Muller held that the -Shans were the first to leave their original home in western China. -Contact with the Chinese has left its mark upon them, sufficient, -apart from other evidence, to<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> prove their origin. Having been forced -out of western China they drifted southward, and founded some of the -large towns in the territory now known as "Shan-land" as early as 400, -or 500 <span class="smcap">b. c.</span>—if their own chronicles can be believed. But -at this point different conclusions have been reached from the same -sources of information, some accepting these dates as approximately -correct, others rejecting them as too remote by several centuries. -Indeed, it is difficult to determine whether the first migration was -southward, or to the southwest, or whether there were two migrations -simultaneously. As we have seen in our study of the Burmese, the Shans -were supreme on the Upper Irrawadi early in the Christian era, having -expelled the Burmese and taken possession of that part of the country. -It may have been as early as 400 or 500 <span class="smcap">b. c.</span>, when they -overthrew the Tagaung monarchy. My own view is that the Shans first -migrated to the southwest across the Namkham valley, founding the "Maw -Kingdom," which finally extended to the Irrawadi and Chindwin rivers -in northern Burma. And that not until several centuries later did they -extend their sway to the southeast, founding Thibaw, Mone, and other -towns.</p> - -<p>That there is a discrepancy of ten centuries or more between this -view and the Shan Chronicles, in which the most striking feature is -exaggeration,<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> need not disturb any one. In fact, a sound "principle -of interpretation" of legendary history, whether Burmese or Shan, is -to cut down its figures by about one half.</p> - -<p>Near the end of the tenth century the Shans occupied Arracan about -eighteen years. The Shan kingdom continued until overcome by the -Burmese, in the middle of the eleventh century. They still remained -in power in the far north. In 1281 Shans from Siam joining with Shans -of Martaban, conquered Martaban, then with assistance of Shans from -the north they captured Pegu from the Burmans. At the beginning of -the fourteenth century the Shans were again in the ascendant in Upper -Burma, the Burmans having been weakened by Chinese invasions. The -Shans now ruled the country from the upper reaches of the Irrawadi -as far south as Prome, but not including Toungoo. All Burma was -threatened with Shan supremacy. This might have been realized but -for the Shan emperor's own recklessness and tyranny, working his own -downfall.</p> - -<p>Kings of Shan race controlled Pegu from 1281 until conquered by the -Toungoo Burman prince, Tabin Shwe' Htee, in 1539. The Shan power in -the north having become weakened, the Burmese in 1554, captured Ava, -and in 1557 conquered the Shans throughout the Upper Irrawadi region. -Thibaw, Mone, and "Zimme" in<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> northern Siam, fell to the Burmans a -year later. The Shans seem to have remained subject to the Burman -kings until the annexation of Upper Burma; and sometimes assisted the -Burmans in their wars with the Talaings and Siamese.</p> - -<p>The census of 1901 gives a total of 751,759 Shan-speaking people.</p> - -<p>Besides the northern and southern Shan States, a large number of Shans -are still found in Upper Burma, and many Shan villages throughout -Lower Burma. It is not definitely known when the Shans adopted -Buddhism. There are evidences that the Shans, who were supreme on the -Upper Irrawadi at the opening of the Christian era, and for several -centuries after, were influenced by Buddhism introduced from India -by way of Manipur, and that many accepted it. After the introduction -of Buddhism from the south it spread rapidly among the Burmese, and -through them to the Shans, becoming the national religion of both -races.</p> - -<p>It is said that many Shan Buddhist priests sought reordination -according to the rules of the southern type of Buddhism.</p> - -<p>The Shans established monasteries throughout their country. Under the -later Burman kings, Burman priests were sent to propagate Buddhism -in the Shan country. In some places the sacred books were destroyed, -and other books written in the Burmese language substituted,<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span> Burmese -becoming the language of the Monastic schools for Shan boys.</p> - -<p>Burman kings adopted the same tactics in dealing with the Talaings.</p> - -<p>The customs of the Shans and the Burmese are much the same, but -their costume is more like that of the Chinese. The same is true of -the Karen costume. Though differing from the costume of the Shan, -both seem to have been derived from their contact with the Chinese -before their migration to Burma. The broad lopped-rim Shan hat and -flowing trousers with the seat between the knees differentiate the -Shan from other races. They have a written language, adopted from the -Burmese,—some four or five hundred years ago,—as the Burmese had -adopted theirs from the Talaing.</p> - - -<h3>THE KARENS</h3> - -<p><em>The Karens</em> found their way in Burma from western China; forced -southward by the Chinese. Then when the Shans were in like manner -driven into Burma, the Karens were pushed on still further south, like -driftwood before the tide. Their original home is uncertain. It seems -evident that at a much earlier period they had migrated into western -China from some place still further north. One of their own traditions -is that their ancestors, in their wanderings, crossed a "river of -sand."</p> - -<p><span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span></p> - -<p>The desert of Gobi best answers to their tradition. Other traditions -point to western China as their early home. It is not unlikely that -the tradition of the "river of sand" is much the older, and these -traditions taken together mark the progress of the Karens in at -least two widely separated migrations southward. The Karens strongly -resemble certain hill-tribes now living in western China; in fact -some of the Karens have identically the same customs, as these China -hill-tribes, who are also said to have the tradition of a "river of -sand."</p> - -<p>There are three main divisions of the Karens, known as Pwo, Sgaw, and -Karennee or "Red Karens." This threefold division antedates their -migration to Burma. The Pwos, sometimes called "the mother race," are -supposed to have been the first arrivals, working their way south -by the way of the valleys of the Salwen and Mekong Rivers; followed -by the Sgaws, and finally by the Karennees, though it is doubtful -whether there was any interval between these main divisions in the -general migration. But in some way they have—to this day—maintained -the distinction. It is probable that for a time the Karens held the -territory now known as the eastern Shan states, and all the upper -Salwen region. The coming of the Shans, whether from the north or -west, drove them southward, each of these tribal divisions advancing -under compulsion<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span> in the same order in which they first entered the -country.</p> - -<p>The Pwos are now found in the delta and still farther south in the -Maulmain district; the Karennees farther north, bordering on the Shan -country, and east to the Siam border; the Sgaws keeping to the central -territory, in the Toungoo district and diagonally across to Bassein, -sharing parts of the delta with the Pwos. A large body of Sgaw Karens, -as well as many Pwos, are found in the Tavoy district, farthest south -of all. The Tavoy Karens drifted in from Siam, not extending to the -seacoast until early in the last century.</p> - -<p>There is now a continuous chain of Karens from Tavoy far into the -north of Siam. In general, the Karens live in the highlands, the -Burmans occupying the plains. Formerly this was partly from choice, -but unavoidable whether from choice or not, on account of the cruel -oppression suffered at the hands of the more powerful Burmans. But -under British rule many Karens have come down to the plains, and -forming villages of their own, have engaged in cultivation. They still -like to be within easy reach of the mountains, to which they resort -for game and other food.</p> - -<p>In the shady ravines they have profitable gardens of betel (areca) -palms, the nut being essential to any native's happiness, and -commanding a ready sale. Some writers have advanced<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span> the theory -that the religious traditions of the Karens were derived from their -supposed contact with Nestorian Jews in western China. This can hardly -be true—as it places the migration of the Karens to Burma at much too -late a date.</p> - -<p>The Nestorians did not begin their work in western China until 505 -<span class="smcap">a. d.</span>, closing it in 1368, when they were expelled by the -Mongols.</p> - -<p>It seems certain that the Karens were already in Burma long before the -Nestorian missionaries went to China. (Marco Polo's Roman Catholic -mission-work in western China did not begin until 1271.)</p> - -<p>If it is true that the large towns in Shan-land were founded by -the Shans four or five hundred years before the Christian era, the -migration of the Karens must be placed at an even earlier period,—but -that early date is doubtful. The non-Christian Karens are, and always -have been spirit-worshippers. This so-called worship is limited to -propitiatory sacrifice. In this respect they are at one with all the -races of Burma, not excepting the Burman Buddhists, though the latter -have abandoned bloody sacrifice. Before the adoption of Buddhism the -Burmans, Shans and Talaings were spirit-worshippers pure and simple. -Spirit-worshippers they still are, with the forms of Buddhism for a -veneering.</p> - -<p>But the Karens have many religious traditions, so closely following -the Bible accounts of the<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span> creation, fall, flood, and other events -as to furnish strong evidence that in bygone ages their ancestors -somewhere were in touch with the people of God. In spite of their -spirit-worship they have retained a belief in a Supreme Being, and -long looked forward to the time when God's Word, which they had lost, -should be restored to them. God was believed to be a benevolent Being, -but so far away that he had nothing to do with men. All spirits -were believed to be evil, vengeful and near at hand. Therefore the -Supreme Being was left out of their worship, and sacrifices offered -to propitiate evil spirits who might work harm to them, by causing -sickness, destruction of crops, and many other possible misfortunes. -The Karens contend that in making offerings to the evil spirits they -were not showing disloyalty to the Supreme Being. They illustrate -their position by the following story: "Some children left in a -place of supposed safety by their parents, were so frightened by the -approach of a tiger that they threw down the cliff some pigs that had -taken refuge with them. Their eyes, however, were not fixed on the -tiger, but on the path by which they expected their father to come. -Their hands fed the tiger <em>from fear</em>, but their ears were eagerly -listening for the twang of their father's bowstring, which should send -the arrow quivering into the tiger's heart." "And so, although we -have to make sacrifices to demons, our hearts<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> are still true to God. -We must throw sops to the demons who afflict us, but our hearts were -looking for God."</p> - -<p>The history of the Karens in Burma has been a sad one. For centuries -they had been grievously oppressed by the Burmans, who robbed them, -carried away captives into slavery, and kept the Karens pent up in the -most inaccessible parts of the mountain ranges.</p> - -<p>Under British rule the Karens are safe from serious molestation, but -the old feeling still remains, and they hold aloof from the Burman as -much as possible. The coming of the Christian missionary, restoring -to them the knowledge of the true God so vaguely known through their -traditions, was the great event to which the whole Karen nation had -so long looked forward. Multitudes readily accepted Christianity. By -its power they were emancipated from the domination of evil spirits; -the swords and spears of tribal feuds were forged into pruning hooks; -and the whole Christian world rejoiced in the glorious spectacle -of "A nation in a day." The census of 1901 gives a total of nearly -714,000 Karens, of all tribes. Many more are found in Siam. It has -been asserted that "more languages are spoken in Assam than in any -other country in the world." The same may be said of Burma. The recent -census recognized fifty-seven indigenous races or tribes, and as many -more non-<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span>indigenous. In the Toungoo district the missionaries meet -with several Karen dialects not mentioned in the census enumeration, -but so distinct that one tribe does not understand the dialect of -another.</p> - -<p>In some localities one meets with a new dialect in each village -through which he passes in a day's journey. Ye shades of Shinar! -confusion of tongues,—twice confounded. It seems incredible that so -many families of one race, occupying the same territory, and with -practically the same habits, customs, and superstitions,—should -each perpetuate for centuries its own peculiar dialect and clannish -exclusiveness. The missionary or official, to do effective work among -such a people, needs a small army of interpreters at his heels.</p> - - -<h3>THE KACHINS</h3> - -<p><em>The Kachins</em> inhabit the extreme northern part of Burma, extending -as far south as the Bhamo and Namkham districts, and east into -China. The Kachins are own cousins to the Nagas of the adjacent hill -tract of Assam, who call themselves "Singpho." "Kachin" is a name -applied to these people by the Burmans. The Kachins of Burma call -themselves "Chingpaw." This quite suits their kinsmen of Assam, who -look down upon the Chingpaws as unworthy the grand name of Singpho. -Both terms seem to<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span> mean "men,"—but <em>men</em> in distinction from the -inferior races around them. The census of 1901 gives a total of 65,510 -Kachins in Burma alone. The early missionaries held that the Kachins -and Karens were of the same origin; that the Kachins were really -Karens, from whom the southern Karens had become separated. This -view seemed substantiated by the people themselves; by some of their -customs,—such as the manner in which their houses are constructed -and partitioned off; by a certain similarity of language—many -common nouns said to be common to both languages, and by their -spirit-worship. It is now generally admitted that the Kachins and -Karens are not of the same origin. In bygone ages they may have -been neighbours, if not more closely related,—in the borders of -Tartary,—but at a very remote period. Certainly they did not migrate -to Burma at the same time, nor by the same route. The Kachins have -traditions that they migrated to Burma by way of the headwaters of -the Irrawadi,—that their primal ancestor lived at "Majoi Shingra -Pum." In his "Handbook of the Kachin Language," H. F. Hertz says: "I -have succeeded in obtaining the views of several old men, <em>Tumsas</em> -and <em>Faiwas</em>, who might be described as Kachin priests. It would seem -from these that 'Majoi Shingra Pum' is a high table-land with very few -trees, frequently covered with snow, and very cold.</p> - -<p><span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span></p> - -<p>"Now, the name 'Majoi Shingra Pum,' literally translated is a -naturally flat mountain, or in other words, a plateau, and it does -not need any stretch of the imagination to identify it with some part -of eastern Tibet. Colonel Hannay, writing in 1847, describes tribes -residing in the inaccessible regions bordering on Tartary as closely -allied to the Kachins." This identifies the Kachins more closely -with the Burmans and Chins than with the Karens. Moreover it is said -that the Kachin language has more points in common with the Burmese -than with the Karen. This is especially true of the Marus,—a tribe -to the eastward, allied to the Kachins of Burma. It is not difficult -to believe that all these races, in the very remote past, were -neighbours in the borders of Tibet, and that while the Kachins and -Burmese migrated south direct, the Karens migrating by way of western -China,—the meeting of these races on Burmese soil reveals a few of -the many things they once had in common.</p> - -<p>After the Burmans and Chins had migrated to Burma, the Shans, pressing -westward by way of the Namkham valley, blocked the way of further -migrations from the north. The Shans are known to have been supreme in -northern Burma at the beginning of the Christian era. It is probable -that they peopled the Upper Irrawadi several centuries earlier. In -the thirteenth century the Shans overran Assam. Not until the<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span> middle -of the sixteenth century were they finally overcome by the Burmans. -Nothing is known of the Kachins in Burma earlier than the sixteenth -century. They seem to be comparatively recent arrivals, working their -way into Burma after the Shans had been weakened by their struggles -with the Burmans. The Singphos of Assam are said to have drifted into -that country but a little more than a century ago.</p> - -<p>The Kachins have gradually forced the Palaungs and Shans before them, -or isolating some of their villages from the main body. Their sudden -development of power is remarkable. Political changes consequent on -the annexation of Upper Burma checked Kachin aggressions. They are -still spreading, but by fairly peaceable means. The Namkham district, -supposedly Shan, is found to contain fully as many Kachins as Shans. -Slowly but surely the Shans will be pressed southward. Before passing -under control of the British the various tribes of Kachins were ever -at war among themselves. Captives were sold into slavery. Retaliatory -raids were constantly expected. Feuds are still kept up, though they -do not have the free hand to execute vengeance enjoyed in former years.</p> - -<p>The Kachin, from habit, is watchful and suspicious of -strangers,—until his confidence is gained. Their villages are usually -high up in the hills, as secluded and inaccessible as possible.<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span> But -the isolated situation of the village probably is due to the fear of -<em>nats</em>, spirits,—quite as much as from fear of human enemies. One -writer describes an avenue leading to the village, with bamboo posts -at regular intervals, with rattan ropes, à la clothes-line, from which -various emblems are suspended. Near the village "wooden knives, axes, -spears, and swords are fastened to the tree-trunks. All this display -is for the benefit of the nats. Like the Chinese, they do not give -their demons credit for much acuteness. For one thing they believe -that they can only move in a straight line. Therefore the <em>nats</em> -avoid going about in the jungle, and keep to the open paths. A few -judicious turns are made in the avenue, so as to turn the prowling -devils off, if possible, but if he should happen to be cannoned off -the tree stems in the right direction, there are the emblems to show -him where the thing he is in search of may be found. If he is hungry -there is the bullock's skull nailed to a tree, to indicate where food -may be found; if he is thirsty a joint of bamboo points out where -a libation of rice spirit has been made." These spirit-worshippers -are more easily gained than the Buddhist Burmans and Shans, but they -have not the traditions of the Karens to prejudice them in favour of -Christianity. Morally, they rank very low,—and yet their morality -must be viewed in the light of Kachin, rather than English<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> custom. -As with the non-Christian Karens, there are certain unwritten tribal -laws governing family life. Should a Kachin presume to poach on his -neighbour's preserves, there would be one less Kachin the next day.</p> - -<p>Courtship, when once the parties have come to an understanding, is -conducted as a "probationary marriage." They may separate before the -marriage ceremony takes place, if they weary of each other. But if -they have already started a colony, marriage <em>must</em> follow, or the man -"has to kill a bullock and pigs—to appease the <em>nats</em> of the damsel's -house. In addition he has to pay a fine to the parents, of a spear, -a gong, a <em>da</em>, and some pieces of cloth, and sometimes a bullock -or buffalo." The old man is more exacting than the <em>nats</em>. Such -separations do not effect the social standing of either party. It is -claimed that separations or disloyalty after marriage "are practically -unknown."</p> - -<p>It certainly would not be healthy to have it known. The Kachins -have their own distinctive costume, varying according to tribe and -locality. But Kachin men in touch with Chinese, Shans, or Burmans, -usually adopt the costume of their neighbours. The women hold to their -own costume.</p> - -<p>The religion of the Kachins, though gross spirit-worship, contains -an element of truth not found in the Buddhism of the more civilized -Burmans. Rev. Mr. Geis, missionary at Myitky<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span>ina says—"Above and -beyond all <em>nats</em> to whom Kachins offer sacrifices at one time or -another, they recognize the existence of one great spirit called -Karai Kasang. Altars in his honour are not found in Kachin villages -or houses. No priest has been able to divine what offerings are to be -made to it, but in time of great danger <em>nats</em> and their offerings -are forgotten, and their cry goes out to Karai Kasang for help and -succour."</p> - - -<h3>THE CHINS</h3> - -<p><em>The Chins</em>, who number about 180,000, are thought to be of the same -origin as the Burmese,—from the neighbourhood of Tibet. It is evident -that they became separated from kindred tribes at a very remote period.</p> - -<p>The Lushais of Assam, and Bengal, and the Kukis of Manipur have the -same race-characteristics, and probably formed part of the original -migration southward. At present the Chins, occupying the hill country -in the northwest corner of Burma, are slowly pressing northward, -affecting Manipur. The Chins of the hill-country are quite isolated -from other races. For this reason Buddhism has never reached them. -Like their kinsmen, the Kachins, they are spirit-worshippers, as were -their other kinsmen, the Burmese, before the introduction of Buddhism. -The Chins are divided into several tribes. The northern Chins call -themselves "Yo," the Tashons call<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span> themselves "KaKa"; the middle -tribes give their names as "Lai"; the southern Chins call themselves -"Shu." Since the annexation of Upper Burma, securing immunity from -oppression by the Burmans many Chins have drifted down from their own -hill-country and formed agricultural villages in the plains. The Chin -country is about 250 miles long by from 100 to 150 miles wide. It is -wholly mountainous, the highest peaks being from 5,000 to 9,000 feet. -Liklang peak, the highest of all, is nearly 10,000 feet. Like all -spirit-worshippers, the Chins dread the power of demons, and offer to -them the same left-handed sort of worship. But their worst enemy is -of their own manufacture, made by fermenting rice, millet, or corn, -and called "Zu." The great and wide-spread vice among the Chins is -drunkenness. Men, women, children, even babes in arms—all drink and -glory in intoxication as an accomplishment of which to be proud. No -act is considered a crime if committed when drunk. Many people I have -seen in European and American cities must have been Chins. No function -is complete without liquor. Hospitality is gauged by the number of -cups of spirit dealt out, and appreciation of it—by the number of -cups consumed. Again, how like many of their white cousins. "A man -should drink, fight, and hunt, and the portion for women and slaves -is <em>work</em>"—is both creed and practice. They have a<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span> peculiar custom, -now dying out, of tattooing the faces of the women, until the whole -face, from chin to hair—is dyed a purplish black. The reason for this -custom is in dispute. Some have asserted that it was to make them -unattractive to their enemies, especially the Burmans, who frequently -raided their villages in the foot-hills. Others claim that the -tattooing was in order to increase their attractiveness to the young -men of their own kind. Fortunate indeed were they if this queer custom -served the double purpose of repelling enemies and attracting friends. -To unaccustomed eyes the tattooed face is hideous in the extreme.</p> - -<p>The first attempt by the British to control any part of the Chin Hills -was made in 1859, but was neither continuous nor effective. In 1871 -an expedition was sent into the hills to recover captives, and punish -offenders. The Chins remained quiet for ten years, then broke out -again in repeated raids, from 1882 to 1888. The English were obliged -to undertake a systematic subjugation of the whole Chin country. This -was effected in 1889-90. The expedition met with stubborn resistance, -by guerilla methods. Many villages were burned by the English, as -the only means of subduing the wily enemy. Many villages were burned -by the Chins themselves. Near one village "a dog had been killed -and disemboweled, and tied by its four legs and thus<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> stretched on -a rope suspended between two sticks across the path to the village, -its entrails being likewise suspended between two other sticks, thus -barring the road. Asking the Chins what this might mean, they said -it was an offering to the war <em>nat</em> to protect their village, and to -ward off our bullets from injuring them." The work of subjugation had -to be continued for some years, before the Chins were made to realize -that the English government must be respected. The Hakas and others -were disarmed in 1895. The Chin Hills are administered by a political -officer at Falam, with a European assistant at other important points, -as Tiddim and Haka. The morals of these benighted Chins, still further -degraded by their drink habit, are what might be expected. Marriages -are governed by the working-value of the bride, parents expecting -compensation for the loss of her services, according to her capacity -for work, and "expectation of life." This seems to have been the -custom among all races of Burma. It is said that when a Chin wife is -asked "Where is your husband?" she will give the required information -in case he is living,—but if dead she will reply, "He is not here," -and expects the subject to be dropped at that. This reminds me of -a Shan girl's answer when I asked her the whereabouts of a former -resident—"I don't know,—he is dead." The Chins of the foot-hills -and plains<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span> present an encouraging field for missionary work, but -missionary work must be pushed with all possible vigour—to forestall -the influences of Buddhism. To win them from spirit-worship is hard -enough, to win them from Buddhism will be very much harder.</p> - -<p>The dialect of the southern Chins has been reduced to writing, and -is found to be strikingly similar to the Burmese, perhaps half of -the words being more or less allied to the Burmese. As the southern -Chins have great difficulty in understanding the speech of the wild -tribes in the northern hills, it is quite probable that their own -dialect has been corrupted by contact with the Burmans since their -migration to Burma. The Chin dialect of the south is also said to -contain many words of Shan origin. This must have come about in the -same way, either by contact with Shans on the Upper Chindwin at a -very early period, or when the Shans occupied Arracan about eighteen -years, towards the end of the tenth century. This later contact seems -much too short to have left a permanent mark on the southern Chin -dialect. The total number of Animists—demon-worshippers—in Burma, -Chin, Kachin, Karen, and other, is about four hundred thousand. But as -we have seen, the Buddhist Burmans, Shans and Talaings, are at core, -demon-worshippers, all races having in common practically the same -superstitions.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span></p> - - - - -<h2><a name="V" id="V">V</a><br /><br /> - -BUDDHISM AS IT IS</h2> - - -<p>Much has been written on Buddhism, besides the translation of the -Buddhist's sacred books. Little, however, can be learned from books of -Buddhism as one finds it expressed in the life of the people.</p> - -<p>Riding one day with a missionary who had a wide acquaintance with the -Burmans and their language, I asked him certain questions as to their -real belief. His reply was, "No man can tell, until he finds a way -to get into the Burman mind." The first business of the missionary -seemed to be then to make every effort to get into the Burman mind; -to study him; study his religious habits; ascertain if possible, his -point of view; learn to see things from his point of view; to know -what there is in him that must be eradicated and supplanted by the -gospel of Jesus Christ. We see the country fairly alive;—no, <em>dead</em> -with idols. We see the people kneeling before these idols, and, to -every appearance praying. Are they praying? How can they be praying, -inasmuch as Buddhism knows no God,—does not claim to have a God? -Gautama him<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span>self whom all these images represent, never claimed -to have any power to save others, or even to save himself. These -worshippers know that he was only a man, that at the age of eighty -years he died, that his death was due to an attack of indigestion -(from eating too much fresh pork), as any other man might die. It -is supposed that he was born near Benares, about six hundred years -before Christ; that his father was a chief of an Aryan tribe called -the Sakyas. From the sacred books they learn that Gautama's early -life was spent in dissolute pleasure and luxury common to oriental -princes; that after a time becoming dissatisfied with his own manner -of life and the corrupt conditions around him, he yielded to another -his princely prospects, abandoned his wife and child and gave himself -up to a life of meditation and study under religious teachers; that -failing in this to gain the longed-for peace of soul he for several -years led a life of the most severe privation and affliction of the -flesh, until by long continued meditation and self-concentration the -light broke in upon him, and he became "the enlightened one,"—a -Buddha. Did he not by this enlightenment become something more than -man? Not at all. He had learned nothing of God, not even that such a -being existed. He entertained no thought that he himself had acquired -any supernatural character or power. And so he died. Even the<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span> common -people of the jungle villages know all this, and yet they prostrate -themselves before these images of brass, wood, or stone. Are they -praying? Perchance their hopes are based on what Gautama became, after -death. According to Buddhism, Gautama had now passed through all the -necessary conditions and changes, and entered at once upon the final -state, the highest goal of Buddhism, Nirvana, ("Neikban," in Burmese).</p> - -<p>Had he now become a God? Not at all. No Buddhist entertains such -a thought. What then is Neikban? "It means," they say, "the going -out, like the flame of a candle." By a long-continued process of -self-concentration Gautama is supposed to have become absolutely -oblivious to the world around him, and ultimately to have become -unconscious even of self. His death is believed to have been utter -extinction of both physical and spiritual existence. Some deny that -Neikban is equivalent to annihilation. The best that can be claimed -for it is an impossible existence in which there is neither sensation -nor conscious life.</p> - -<p>Fittingly they describe it as "a flame which has been blown out."</p> - -<p>According to Buddhist teachings and current belief Gautama has -disappeared, body and soul. Brahmins may talk of being absorbed in the -"One Supreme Soul," and Theosophists glibly<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> repeat the form of words, -but Buddhists claim nothing of the sort. There is no Supreme Soul to -absorb them, and no human souls to be absorbed. It is not soul, or -life that is perpetuated, but <em>desire</em> merely. Neikban, they declare, -is the cessation of everything, a condition of unconsciousness, -lifeless ease, they do not like to say annihilation. Then what are -these worshippers doing here on their knees before images which -represent no existing being? surely not praying, for they have "no -hope, without God in the world"; no being higher than themselves to -whom prayer could be addressed; no expectation of blessing of any sort -from any supernatural source; absolutely nothing in their religious -conceptions or experience corresponding to the communion between the -Christian and his God.</p> - -<p>There is no such thing as real prayer in the whole Buddhist system. -What, then, are they doing? Here comes in the system of "merit" on -which Buddhism is built. An instinctive sense of guilt and impending -penalty is universal. Having no Saviour—man must save himself.</p> - -<p>From what? Not from sin, as violation of the laws of a Holy Being, but -from their train of evil consequences to himself.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="worshipers"></a> -<img src="images/116.jpg" width="600" height="410" alt="Worshipers" /> -<div class="caption"><span class="smcap">Worshipers</span></div> -</div> - -<p>The chief tenets of Buddhism are: (1) Misery is the inevitable -consequence of existence. (2) Misery has its source in desire. (3) -Misery can<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span> be escaped only by the extinction of desire. (4) Desire -can be extinguished only by becoming wholly unconscious of the world -and of self. (5) He who attains to such unconsciousness attains to -Neikban. (6) Evil actions constitute demerit. Good actions constitute -merit.</p> - -<p>In this deeply grounded belief as to merit and demerit lies the secret -of much that we see in the life of the people. <em>Now</em> we know what -these people are doing,—they are seeking to <em>accumulate merit</em> by -repeating over and over again a certain formula, or portions of their -"Law" with their faces towards the,—to them,—sacred pagoda or idol.</p> - -<p>But no Buddhist expects to attain to Neikban at the end of this -existence. He realizes that it is utterly hopeless for him to think of -fulfilling the conditions. But he cherishes the groundless hope that -in some future existence under more favourable conditions he may be -able to accumulate sufficient merit, though he cannot now. This belief -presupposes the doctrine of transmigration, or metempsychosis.</p> - -<p>The Buddhist believes that he has passed through countless existences -in the past,—whether as man, animal, or insect, or all many times -over, he knows not; finally, birth into this world as man. He dies -only to be reborn into this or another world,—whether as man, animal, -or insect he knows not; then death again, and<span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span> so through countless -ages. Even Gautama himself is said to have passed through five hundred -and fifty different phases of existence, including long ages in hell, -before he finally entered this world as man, and became a Buddha.</p> - -<p>Although Buddhism has no God, and no heaven, it has a very vivid -conception of hell, yes,—eight of them, surrounded by over forty -thousand lesser hells,—their terrors limited only by the limitations -of the imagination. But no man can escape—the doctrine of Karma -settles that. A man's own words and deeds pursue him relentlessly, and -there is no city of refuge to which he may flee. "Not in the heavens, -not in the midst of the sea, not if thou hidest thyself in the clefts -of the mountains, will thou find a place where thou mayest escape -the force of thy own evil actions." So say their scriptures, and so -every Buddhist believes. Hell is the inevitable penalty of many deeds -or accidents, such as the killing of the smallest insect under foot. -Between the Buddhist and his hopeless hope of Neikban yawns this awful -gulf of existences and sufferings.</p> - -<p>"Whatsoever a man soweth, that shall he also reap," gives the gist of -Buddhism. He is now reaping from past existences; he will reap in the -next from his deeds in this. In the past each succeeding existence -depended upon the last previous existence. In like manner, what the<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span> -next existence shall be depends wholly upon the deeds of this life.</p> - -<p>So the countless series of transmigrations may be, theoretically, -in the ascending or descending scale. But when the awful penalties -assigned to innumerable and unavoidable violations of the Buddhist -law are taken into consideration all hope of future existences in the -ascending scale vanishes. The poor fisherman, beginning at the very -bottom of the lowest of the four chief hells must spend countless ages -in each, before he can hope to be reborn as man.</p> - -<p>The man who unwittingly puts his foot on the smallest insect and -crushes out its life must atone for the deed by spending a long -period in torment. Taking the life of any living thing, even to the -killing of poisonous snakes, is held to be the worst of all sins. The -priests, to avoid the possibility of destroying insect life, use a -brass strainer finely perforated, to cleanse their drinking water, in -blissful ignorance of the microbe theory. A native preacher once asked -me to get him a microscope so that he might prove to the priests that -notwithstanding their precautions they were drinking to themselves -perdition.</p> - -<p>His motive may have been in part, to convince them as to the futility -of their hope, and in part to get even with them for their harsh -criticisms of "animal-killing Christians."</p> - -<p>A story told by one of our native preachers<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span> vividly illustrates -this dread of future punishment. "I had been preaching for about -two hours to a large company in a jungle-village. During all this -time an old woman was sitting on a log near by, counting off her -beads, and devoutly murmuring to herself the customary formula, -'<em>Ah-nas-sa, Dok-ka, Ah-nat-ta; Paya, Taya, Thinga,—Radana -Thón-ba</em>'—'Transitoriness, Misery, Illusions; Lord, Law, Priest,—the -three Jewels.' When I had finished I approached her saying: 'Why do -you worship so devoutly?' 'To escape the penalty of hell,' she sadly -replied. 'So you fear the future,—what is your notion of hell?' 'Oh, -it is a terrible place. They say it is shaped like a great cauldron, -and full of burning oil in which people suffer endlessly and are not -consumed. And when they try to escape, the evil beings of the place -thrust them back with sharp forks and spears. Oh, it is a terrible -place!' she repeated, fairly trembling as she described its horrors. -'Yes,' I said. 'You seem to understand it very well. Now what are you -doing to escape such an awful fate?' 'Oh, many, many years I have -worshipped before the pagodas and idols; every day I count my beads -over and over, repeating the formula, as Gautama directed. Do you -think that after all I have done I must still go to hell?' 'Yes,' I -said. 'If that is all you have done, you surely must.' 'Oh, then, -tell me,' she said in great distress,<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span> 'what <em>can</em> I do to escape, -for I greatly fear the terrors of that place.' Then sitting there on -the log, with this poor old woman on the ground before me, I told the -blessed gospel story over again, as Jesus Christ did with the woman of -Samaria. And then I said: 'You must repent of your sins, and confess -them to the eternal God. You must believe and trust the Lord Jesus -Christ, who died to save you. If you do this He will forgive your -sins, and save you.' Her wrinkled face brightened with hope as she -exclaimed, 'If I do as you have said, and believe on Jesus Christ, -<em>will</em> He save me?' 'Yes, He surely will, for He has said, "Him that -Cometh unto me I will not cast out."' On her face was an almost -heavenly light—as she replied: 'Then <em>I do</em> believe, and I want to -go with you that you may tell me about Him until I die.' Her friends -ridiculed her saying, 'Oho! Grandma wants to go off with the preacher. -She is becoming foolish in her old age.' 'Oh, no,' she said. 'But the -preacher has told me how I may escape the penalty of hell, and <em>I am -so glad</em>.'"</p> - -<p>It has often been asserted that Buddhism has a moral code rivaling, if -not superior to that of Christianity. We had not been at our mission -station a week before we heard the remark, "Buddhism is a beautiful -religion,—why do the missionaries try to disturb them in their -belief?"<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span> That there are noble precepts and commandments all must -admit. But he who expects to see their "beauty" reflected in the lives -of the people will be doomed to disappointment. Take the commandment -already noticed—"Thou shalt not take the life of any living thing."</p> - -<p>This commandment admits of no exceptions whatever, under any possible -circumstances, not even in self-defense; and puts the taking of a -human life and that of the smallest insect in the same category. But -the Burmans, among whom Buddhism is found in its purest form, have -been a more or less warlike race from their earliest history, often -practicing the greatest cruelties. How do they reconcile this with the -teachings of their law? We will suppose that one man has taken the -life of another. According to his own belief and the law of the land, -he is a murderer. To free himself from just and inevitable penalty he -resorts to his doctrine of "merit," by which he may absolve himself -from the demerit of his evil act. The building of a small pagoda of -sun-dried brick, or the forming of an idol from a portion of his -fire-wood log will balance the scales, square the account, restore him -to his former prospects, and to future prospects as bright as though -he had kept the whole law. By this convenient belief he may take his -absolution into his own hands, and work it out to suit himself. But -if he be a poor man, unable<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span> to perform an adequate work of merit, he -must suffer to the full the consequences of his act.</p> - -<p>A missionary found a man digging for huge beetles. When one was found -it was impaled on a sharp stick along with the others, all to go into -the curry for the morning meal. Then the following conversation took -place: "Are you not afraid of punishment in hell for killing these -creatures?" "I shall go there if I do not kill them." "Then you do -this because there is no hope for you, whether you take animal life or -not?" "It is all the same." Sins beyond his power to counterbalance by -merit had already been committed, until hope had given way to despair.</p> - -<p>One may shoot pigeons in the vicinity of a Buddhist monastery, and -then divide with the priest, who anticipates a savoury meal without -any compunctions of conscience on account of "aiding and abetting."</p> - -<p>Young Burmans are eager to follow the man with the gun, showing him -the likeliest place to find game, and when the animal is wounded, will -rush in and dispatch it with their dahs.</p> - -<p>The fisheries of Burma furnish a livelihood to hundreds of Burmans. -Large sums are paid to government annually for the privilege of -controlling certain specified sections of rivers or streams. The -fisherman makes the taking of animal-life his business and daily -occupation.</p> - -<p><span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span></p> - -<p>Theoretically he is ranked among the very lowest classes. In real life -we find him enjoying the same social position that others of equal -wealth enjoy. But I do not hesitate to say that this general belief -that fearful penalties must be endured in future existences for taking -animal-life in this, has a deeper hold on the Buddhist than any other -commandment.</p> - -<p>Take the commandment: "Thou shalt speak no false word,"—strikingly -like the Christian's commandment, "Thou shalt not bear false witness," -"Lie not one to another." One would naturally expect to find among -the devotees of a system containing such a commandment some value -placed upon one's word of honour. But if truthfulness has ever been -discovered among non-Christian Burmans, the discovery has never been -reported. But we have not far to search to find the secret of this -general lack of any regard for truthfulness.</p> - -<p>The same "Sacred Book" that sets forth the commandment, "Thou thalt -speak no false word," gives this definition of falsehood: A statement -constitutes a <em>lie</em> when discovered by the person to whom it is told, -to be untrue! See what latitude such a definition gives. Deceit is at -a premium. Children grow up with no higher standard of honour than -a belief that the sin of falsehood and fraud lies entirely in its -discovery. Is it any wonder that these people have become<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span> expert in -the art. It is the common practice among themselves,—in business, in -family life, in match-making, and most of all, in their dealings with -foreigners. No European (after the first year) places the slightest -reliance upon the most emphatic promise of a heathen Burman. In fact, -the more emphatic the promise, the greater seems to be the temptation -to do just the other thing. It may have been this inbred trait that -led the schoolboy to translate "Judge not, that ye be not judged," by -"Do no justice, lest justice be done to you."</p> - -<p>When it is remembered that deceit and fraud are national vices, bred -in the bone for centuries, it is not to be marvelled at that native -Christians, only a step from heathenism, are sometimes found deficient -in their sense of honour. Here is an illustration in point. A young -Burman wanted to become a Christian. He became a regular attendant at -chapel services, and finally asked for baptism. This greatly enraged -his heathen wife, who proceeded to make his life most miserable. -She tore around, screamed, pulled her own hair, and made things -interesting generally. She got possession of his box containing his -best clothing and other valuables, and would neither give it back to -him nor live any longer with him unless he would promise to break -with the Christians, and cease attending their worship. The young man -appealed to his<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span> uncle. The uncle's advice was: "You go and tell your -wife that you will have nothing more to do with the Christians. You -cannot recover your property in any other way. When you have regained -possession of your box, come back to us, and then we will baptize -you." So far as he then knew, the end justified the means. Take the -commandment: "Thou shalt commit no immoral act,"—an ideal precept -in itself, but standing for little more than a joke when inscribed -on the banner of any non-Christian people. The Burman is perhaps -superior, morally, to some other races of this country, yet his moral -sense is very low. Among middle-aged people marriage seems to be an -actual institution, and family life well guarded. Separations are -comparatively few. Conditions of life in the tropics are such that the -young are subject to temptations sad to contemplate. Heathen parents -freely discuss subjects in the presence of their children that never -would be mentioned before them in a Christian home. Missionaries' -children often startle their parents by repeating what never should -have come to their ears. It seems a wonder that moral character exists -at all among the young. That many do set a high value upon virtue no -unprejudiced observer of native life can doubt. Jealousy plays a large -part in early separations, and with sufficient cause. Both may find -other partners of their joys on the day following.</p> - -<p><span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span></p> - -<p>Among all races there are certain laws and social customs that -in large measure restrain evil practices. Even among the heathen -a certain value is placed upon one's social standing in the -community,—which has greater weight than the commandment against -immorality, in his "law." An educated Burman once said to me—"Burmans -do not take much account of sin, but they do not like to lose their -respectability."</p> - -<p>Other commandments, such as those directed against "love of the -world," and "love of money," seem to be honoured more in the breach -than in the observance. The Burmans are notoriously the proudest, -gayest people on the face of the earth. They enjoy a good time and -will have it, whatever the occasion. There is little of real religious -significance in their so-called religious gatherings. A display -of fine clothes, a few presents for the priests; some of the more -devout, especially the elderly women, worshipping before the shrine. -But a large majority will be found sitting in the "zayats" talking -familiarly among themselves, painting the ground below red with -<em>kun</em>-juice by spitting through cracks in the floor, and never going -near the pagodas or idols at all. The Buddhists are proud of their -"law," and lay great stress upon it for purposes of argument. But as -we have seen, either from their low moral sense, or their dependence -on<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span> works of merit, the "law" has little effect on the lives of the -people.</p> - -<p>We visited that most famous worship-place of the Buddhists, the Shwe -Dagon pagoda, and for the first time saw heathenism as it is. We -had read "The Light of Asia"; and heard theosophists talk glibly of -"Mahatmas" whose wisdom is more ancient and profound than anything in -the religious literature of the West.</p> - -<p>But here we saw the yellow-robed, "Light of Asia" (more fittingly -called the "Blight of Asia") and the graven image, both representing -their annihilated Buddha, seemingly equal in intelligence, and -sharing together the superstitious worship of the common people. Up -the long ascent to the pagoda is a covered way, its brick or flagged -steps hollowed out by the tramp, tramp of thousands on thousands of -barefooted worshippers, extending over many, many years.</p> - -<div class="figcenter" style="width: 457px;"> -<a id="karen_family"></a> -<img src="images/128a.jpg" width="457" height="550" alt="A Karen Family" /> -<div class="caption"><span class="smcap">A Karen Family</span></div> -</div> - -<div class="figcenter" style="width: 461px;"> -<a id="buddhist_idol"></a> -<img src="images/128b.jpg" width="461" height="550" alt="Buddhist Idol" /> -<div class="caption"><span class="smcap">Buddhist Idol</span></div> -</div> - -<p>Guarding the approach are two horrible griffins, the first suggestion -of the superstitious mind of these benighted people. On either side -of the stairway are sellers of artificial flowers, paper streamers, -candles, and other things used as offerings, each worshipper stopping -to invest in whatever he thinks will gain for him the greatest amount -of merit at the least possible cost. This great pagoda itself 1,350 -feet in circumference, tapering in graceful curves to a height of -328 feet, is entirely covered with gold leaf. It is said<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span> 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 entire Buddhist system.</p> - -<p>This lofty spire is surmounted by a <em>htee</em> 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, protected by a parapet, -and flagged with stone or cement, accommodates a large throng of -worshippers. 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 circumference of the floor space. Huge -bells are suspended between posts, near the floor.</p> - -<p>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 offerings. After the second -Burmese war, the Eng<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span>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.</p> - -<p>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-earning 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.</p> - -<p>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<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span> 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 general shape, resembling the bottom half of a child's top, -inverted. They occupy the most conspicuous places, on nearly every -hilltop, on points jutting out into the rivers, and near the chief -highways. 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.</p> - -<p>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 -Gautama. The Shwe Hmaw Daw pagoda at Pegu, erected by the Talaings, -claims a tooth of Gautama. The Shwe San Daw pagoda at Toungoo 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 Burmans. In -<span class="smcap">a. d.</span>, 146, the King of Arracan cast a great brass image -of Gautama, which became famous for its supposed miraculous powers. -In<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span> <span class="smcap">a. d.</span>, 1784, the king of Burma, having conquered other -parts of the country, and secured about everything he wanted, turned -longing eyes towards 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 Amarapura. Not -a smile disturbs the settled calm on its face as the visitor reads -the inscription setting 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.</p> - -<p>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 suspended when it had reached about one third of its intended -height, the country already having become seriously impoverished.</p> - -<p>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<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span> Mingon pagoda is said -to be the largest pile of brick and mortar in the world.</p> - -<p>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.</p> - -<p>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.</p> - -<p>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 <span class="smcap">a. -d.</span>, according to the best authorities.</p> - -<p>Before the introduction of Buddhism the Burmans and Talaings, like -all other races around them, were spirit-worshippers. They knew no -gods but <em>nats</em>, spirits with supernatural powers. The reigning king -became a convert to the new religion, built a pagoda, and issued a -royal decree 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 <em>nat-sin</em> or spirit-house be<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> -built near the pagoda. The transition from the worship of invisible -nats to the worship of the more tangible pagoda was natural and -inevitable.</p> - -<p>"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 worshipped, but represented by more images than -any other being ever idolized in any part of the world."</p> - -<p>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.</p> - -<p>As we have seen, at the advent of Buddhism the worship of evil -spirits, by propitiatory sacrifice, prevailed throughout Burma, among -all races. It is not to be supposed that the adoption 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 Talaings,<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span> Burmans, and Shans, bloody sacrifice involving -the taking of animal-life, had to be abandoned. But to this day -propitiatory offerings of rice, fruit, or flowers, are made to the -spirits as before. "Animism supplies the solid constituents," 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 infantile inconsequence draws solace from each -in turn." Spirit-worship is his every-day religion, Buddhism for -special occasions. Two illustrations will suffice to show how strong -a hold superstition still has upon the people. A harmless 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 <em>nats</em> are responsible for disordered minds, sickness, -and other calamities. But the priest further suggested that the nat -that had taken up his abode in this man be exorcised by drowning<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span> -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 became exhausted and -water-logged they would rescue 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 -resembled a human face. The tree was standing there before the oldest -inhabitant was born.</p> - -<p>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 <em>nat</em>. Of -course the superstitious and gullible people believed it. A <em>zayat</em> -was quickly<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span> 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.</p> - -<p><em>Nagas</em> are the most feared of all. There are several different -kinds of <em>nagas</em>. 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 monster 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 location 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 territory.</p> - -<p>Naga-worship once prevailed in northern<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span> 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 Buddhists. Even now it is not -uncommon to hear a Burman, suffering from some calamity or disease, -lamenting that he has in some way brought disaster 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 frequent 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. Buddhism 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 incentive to righteous living, beyond one's own -self-interest. It offers no help or hope whatever, beyond one's own -unaided efforts. If man cannot save himself he must stay where he is, -or be sinking lower, ever lower.</p> - -<p><span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span></p> - -<p>Buddhism, as seen in the life of the people, is <em>rotten to the core</em>. -We have seen how its adherents craftily seek to evade the precepts -and commandments of their "law," so far as possible; and then to -balance their evil doings by works of merit. The priests prey upon -the superstitions 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 remarkable dream, in which a nat reveals to him -that terrible calamities will befall the people if they do not -increase their zeal.</p> - -<p>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.</p> - -<p>At Kyankse there is a very steep hill, with several pagodas at the -top. A missionary relates 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."</p> - -<p>The priest, in order to secure a regular supply of water, had -deliberately duped this simple old<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span> man. And yet, as a work of merit, -his daily task had a certain value, according to Buddhist teaching.</p> - -<p>The utter powerlessness of Buddhism to meet the needs of the human -heart forced itself upon me when first I witnessed one of their -funerals.</p> - -<p>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 with -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<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span> Burmese drums, suspended from bamboo poles. Two -little boys fantastically dressed, danced before the drums, turning -around in a solemn, but graceful manner, and at each turn striking the -drums with their fists.</p> - -<p>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 -framework 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 forward to the friends in front. Next -to the bier was an ox-cart with the Burman band, or tom-toms. One man -was blowing on an instrument resembling a large-mouthed flageolet, -from which issued a tuneless succession of weird sounds,—music to -their ears, no doubt,—but most melancholy 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,<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> -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 decorated, 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 -<em>desire</em>, which constitutes the germ of the next existence, could also -be buried, it would be the <em>ne plus ultra</em> of hope to the Buddhist.</p> - -<p>Then followed several "gharries" with well-to-do acquaintances of the -family. As the procession 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 -gathered 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 supposed to be passing through the -process of crushing 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 rejoice, and weep with them that weep" -is not in all his thoughts. He came not to minister, but<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> 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 <em>kun</em>—the picture -of indolence 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.</p> - -<p>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.</p> - -<p>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<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span> -fabricating accounts of impossible miracles performed by Gautama.</p> - -<p>Modern geography, if seriously taken into account by Buddhists, would -stampede the whole Buddhist system. And yet these millions, given over -to "believe a lie," accept it all without a question.</p> - -<p>The Buddhist scriptures are divided into three main divisions.</p> - -<p>The first is addressed to the priests, and contains rules governing -their life, duties and habits. The second is addressed to the laity; -the third to the <em>dewas</em> and Brahmas in the worlds of <em>nats</em>.</p> - -<p>It is claimed that the first council to settle the sacred canon -was held in the year 543 <span class="smcap">b. c.</span>, in India; that the law -was rehearsed from memory, but not committed to writing; that the -second council was held in 443 <span class="smcap">b. c.</span>, when the law was again -rehearsed, but not committed to writing; that the third and last -council, held in 241 <span class="smcap">b. c.</span>, and continuing nine months, -settled many questions in dispute; and furnished the stimulus of a -great Buddhist missionary enterprise. Authorities differ as to the -dates of these councils. Dr. Judson held that the Buddhist scriptures -in their present form were not completed until four hundred and -fifty-eight years after Gautama's death.</p> - -<p>Were it possible for any human being to keep the law outlined in the -sacred books of Buddhism, and thereby attain to its goal, <em>Neikban</em>, -it<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span> might be said: "The gift of Gautama is eternal death." How -different from the central truth in the Christian religion—</p> - -<p>"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.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span></p> - - - - -<h2><a name="VI" id="VI">VI</a><br /><br /> - -BURMA'S OUTCASTS</h2> - - -<p>Admirers of Buddhism assert its superiority over Hinduism in that -Buddhism 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 contamination to one -caste by contact with another; or social degradation by departing from -caste-rules,—Burma has her outcasts.</p> - -<p>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 -introduction of Buddhism. When the pagoda spires of the new religion -began to multiply throughout the land somebody must be found to take -care of the pagoda-grounds. Existing slaves<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span> were not available for -that purpose, for they had been apportioned to the service of the -king, and others in high life. Prisoners taken in war; life-convicts; -and others who had incurred the displeasure 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.</p> - -<p>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.</p> - -<p>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 kings, whether -as punishment for crime, or by arbitrary selection of obnoxious -villages or families. Once a slave always a slave. Posterity was -doomed<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span> 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 contaminating. Shunned and spurned at every point they became a -community of outcasts, living by themselves, and existing on such -offerings 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 restore 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.</p> - -<p>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 -descendants 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.</p> - -<p>Do they go to some distant place where they are not known, and there -attain wealth and social<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span> position, the first intimation that they are -of the old pagoda-slave stock mercilessly consigns them again to their -former condition as shunned outcasts.</p> - -<p>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 its head-man, who makes the bargain when a grave is to be dug.</p> - -<p>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 windfalls to the -grave-diggers.</p> - -<p>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 clothing 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.</p> - -<p>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<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span>scendants of pagoda-slaves have swelled their numbers. Beggars and -lepers are permitted to live 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 -temptation. 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 disloyalty. Few -had need to become lifelong beggars because of abject poverty, for a -respectable 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.</p> - -<p>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<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span> some former existence. Therefore, he and his descendants forever -are to be despised, and compelled 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.</p> - -<p>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 monastic or other schools.</p> - -<p>The admission of one child of outcast parentage, however bright and -respectable he may be, would stampede any school. This superstitious -contempt of outcasts is so deep-rooted and universal that managers of -non-Buddhist schools do not find it wise to ignore it.</p> - -<p>Strange to say, the deformed and the maimed are held in abhorrence, -and blamed for their misfortune. 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 compartment, and stopped -for alms. When she had passed out of hearing, I said to a heathen -Burman standing by, "How pitiful!" Without any show of compassion he -unknowingly repeated<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span> 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 hereafter.</p> - -<p>With such a belief, is it any wonder that Buddhists never found -asylums or hospitals, or attempt 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.</p> - -<p>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 examinations, as dooming one to some lower condition in -the next existence.</p> - -<p>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<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span> he shall cover -his upper lip, and shall cry, Unclean, 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).</p> - -<p>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 reintroduced 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.</p> - -<p>In barbarian or semi-civilized countries no attempt 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 Europeans, but this does not prevent him from wandering -at will through the crowded streets and bazars. Rags that have -covered his repulsive sores may be cast away where men traffic and -children play. They are permitted to marry among themselves, thereby -perpetuating and<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span> 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.</p> - -<p>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 -bandaged with foul rags. Others, whether from lack of wherewith to -bandage, or in order to excite sympathy and almsgiving, expose their -repulsive 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 generally believed that it is not even contagious, like<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span> 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 investigation by medical -science. Of the 4,190 lepers in Burma only about 560 are in Leper -Homes.</p> - -<p>This work is conducted by the Wesleyan and Roman Catholic missions -in Mandalay, the Rangoon municipality, and the Baptist mission in -Maulmein.</p> - -<p>Never yet have the Buddhists of Burma lifted a finger to alleviate -the sufferings of their outcasts. Whatever desultory and trifling -almsgiving 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 missionaries 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 their sympathy and assistance. The number to -share the bene<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span>fits of the asylums will steadily increase. Hundreds 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.</p> - -<p>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-increasing.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span></p> - - - - -<h2><a name="VII" id="VII">VII</a><br /><br /> - -A NATION IN TRANSITION</h2> - - -<p>In nearly all non-Christian lands the first impressions of western -civilization have come from the aggressions of commerce.</p> - -<p>The minister of a foreign government has preceded the missionary of -the Cross.</p> - -<p>The flag of a foreign nation has gone in advance of the banner of -Christianity.</p> - -<p>Both political and commercial relations may have been forced upon -the people of the weaker nation. All this may have been in the best -interests of the world at large; probably in the best interests of the -people themselves, however slow they have been to realize it.</p> - -<p>Were Christian nations always worthily represented commercial, -diplomatic, and evangelistic efforts might cooperate for the uplifting -of backward 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. -Missionaries in turn, need protection from fanatical and ignorant -natives, so easily influenced by irresponsible characters, to -desperate deeds.</p> - -<p>New colonies invariably become a dumping<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span> 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 tyrannical" -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 departments of government are becoming more thoroughly -organized; competent and trustworthy men are in the ascendant. But -throughout 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.</p> - -<div class="figcenter" style="width: 404px;"> -<a id="last_king"></a> -<img src="images/158.jpg" width="404" height="550" alt="The Last King of Burma" /> -<div class="caption"><span class="smcap">The Last King of Burma</span></div> -</div> - -<p>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 combined cannot efface. The innocent must suffer -suspicion with the guilty. It is also true that natives are naturally -suspicious of all foreigners,<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> and apt to regard even necessary -measures as oppressive. The old question "Is it lawful to give tribute -to Cæsar?" 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.</p> - -<p>This deeply-grounded prejudice, whether with or without cause, -constitutes a serious hindrance to the progress of evangelistic work.</p> - -<p>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 between the missionary and the official. Suspicion as to -his character and errand is a greater hindrance than their prejudice -against Christianity as such.</p> - -<p>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, Adoniram Judson and Dr. Price, having been released -from their long imprisonment at Ava and Aungbinle, 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,<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span> 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, congratulated us on our arrival, and invited -us on board the steamboat where I passed the remainder 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 Archibald 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 kindness 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.</p> - -<p><span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span></p> - -<p>"His subsequent hospitality, and kind attention 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 conduct 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).</p> - -<p>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 occasion in the history of Burma -missions to extend 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.</p> - -<p>Transitions are more readily effected in government than in religion. -The "Powers that be," though recently come into their possessions, -speak authoritatively. "Might makes right,"<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span> and compels changes. -A foreign religion 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 organized religion as Buddhism, transitions may also be -reckoned by centuries. The world may witness the evangelization of -Burma "in this generation," but it cannot recall the three generations -of Burmans that have gone out in the dark since Judson began his work -in this land.</p> - -<p>"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 intended to represent that, to him, -change was forever past. The idol as truly represents Buddhism as it -does the founder of Buddhism. There is no word in the Burman language -of wider application 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 controversy 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.<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span> 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 <em>self</em> only, in that they involve penalty. But penalty may -be counter-balanced by meritorious works. Therefore all responsibility -to God or man is repudiated. Each man must be his own saviour. His -meritorious works are solely for his own advantage.</p> - -<p>Self-centred, and self-sufficient,—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 gospel much -more readily than the Jews. The latter were steeped in bigotry, and -imagined them<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span>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 system. -Pharisees decreed that if any man should confess Jesus to be the -Christ, he should be put out of the synagogue. Where there were no -Pharisees to agitate against the Christian missionaries 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 untrammelled by -intimidating influences. Human nature is much the same the world over. -Environment and inherited custom make men to differ. Results already -achieved (to be discussed in another chapter) show that Burma is in a -state<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span> of transition religiously as well as politically, though less -conspicuously.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="government_house"></a> -<img src="images/164.jpg" width="600" height="363" alt="Government House, Rangoon" /> -<div class="caption"><span class="smcap">Government House, Rangoon</span></div> -</div> - -<p>The sure promise of God that Christ shall have the nations for His -inheritance; the uttermost parts of the earth for His possessions, has -here substantial beginnings of fulfillment. Uhlhorn 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 -institutions that have developed during a period of twenty-five -hundred years. Change of government effects outward changes in -the life of a people; 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 government system of education. Education will furnish a -supply of petty officials; raise the people to some extent, from -their gross ignorance; and possibly do something towards undermining -Buddhism,—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,<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span> and only the gospel is the power of God -unto the salvation of any nation.</p> - -<p>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 dependent 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.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span></p> - - - - -<h2><a name="VIII" id="VIII">VIII</a><br /><br /> - -"BY ALL MEANS—SAVE SOME"</h2> - - -<p>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 evangelization. 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 missionary -to China:</p> - -<p>"Do you think you can make any impression on the four hundred millions -of China?" "No," said the missionary. "But God can."</p> - -<p>A coloured preacher discoursing on faith, and warming to his subject -said, "If God tole me to jump froo dat wall, I'd <em>jump</em>. De jumpin' -<em>froo</em> belongs to God. De jumpin' <em>at it</em> 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.</p> - -<p><span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span></p> - -<p>Nothing was said as to methods to be employed 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 according to varying circumstances, in order "by all -means to save some."</p> - -<p>There is danger of too narrow an interpretation of instructions. -As an illustration, take the case of Paul, who "determined to know -nothing" among the Corinthian Christians "save Jesus Christ and Him -crucified." But in elaborating his theme he found occasion to discuss -social purity, matrimony, divorce, celibacy, apparel 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 crucified" 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<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span>sionary, whose -ministrations of mercy are sermons in themselves; by the holy life of -missionary 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.</p> - -<p>"Direct evangelization," or the proclamation of the gospel-message -from village to village, throughout the large district to which a -missionary has been assigned, is the predominating method.</p> - -<p>Our first experience in this line came when we had been but a few -months in Burma. A messenger 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.</p> - -<p>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 Thaleh must go, because he has had much experience -in examining candidates, and his judgment can be trusted. Maung Ka -must go, because he is young, full of<span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span> 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, unless 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.</p> - -<p>The driver sits on the projecting front, guiding the animals, or -pretending to, by means of a rope passed through their noses.</p> - -<p>Just as we are about to sit down the oxen start. We save ourselves by -clutching at somebody 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<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span> thatch-roofed houses of the -village. The preachers 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 expectations are not -realized. Chubby enjoys it immensely, 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.</p> - -<p>We were piloted to a house at the farther 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 -response to its tones, sounds never heard before in that village, 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<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span> organ would send -forth another appeal, restoring numbers and interest. Sankey's songs, -translated 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.</p> - -<p>A dozen or so, drawn by curiosity, had collected about the house.</p> - -<p>Some were half clad, others with no protection whatever, save a string -around the neck, with one large bead attached.</p> - -<p>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.</p> - -<div class="figcenter" style="width: 600px;"> -<img src="images/172a.jpg" width="600" height="417" alt="How We Travel by Cart and Boat" /> -</div> - -<div class="figcenter" style="width: 600px;"> -<a id="how_we_travel_by_cart_and_boat"></a> -<img src="images/172b.jpg" width="600" height="425" alt="How We Travel by Cart and Boat" /> -<div class="caption"><span class="smcap">How We Travel by Cart and Boat</span></div> -</div> - -<p>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 -<em>person</em>,—man,<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span> 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 purposes. -Bushels of such cards might be utilized.</p> - -<p>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.</p> - -<p>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<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span> -escort, what was our surprise to learn that it contained 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 rewards 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 thinking that his head would be worth more to -them than it ever would be to him, they struck it off with their -<em>dahs</em>. The head was taken to the court, where it was identified, and -the reward recovered.</p> - -<p>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<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span> children were attracted by the sound. After throwing out this -bait, we paused for breakfast, for we were hungry, hot, and tired, -having been travelling 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 -<em>woman</em>, and played on a wonderful music-box, such as they never had -seen before, went like wild-fire through the village.</p> - -<p>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 appointed 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<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span> 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 reminded 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<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span> 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, listened 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.</p> - -<p>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 -colloquial Burmese. They received the missionary party with great -kindness, and eagerly listened to<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span> 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.</p> - -<p>In the open space the Karens were seated in a semicircle on the -ground, with the missionary and native preachers in front.</p> - -<p>We were about to sow precious seed in virgin soil. Not a soul had ever -heard of Christ before. 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 infinitely superior to any human being. But the missionary -represents, for the time, all that these people can know of Christ. -They must see exemplified in me the principles of Christianity, and -the spirit of its Founder. They must see His holi<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span>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."</p> - -<p>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 Burman has fairly earned such a reputation.</p> - -<p>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.</p> - -<p>The average citizen spends the most of his time in indolence, -supported by his more enterprising wife.</p> - -<p>But in the jungle villages we find a very different state of affairs. -Few men are found in<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span> 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 diligence 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 <em>must be preached</em>. 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 -sufficient 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 instrument to call the people -together the head-man is asked to sound his gong at the appointed time.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="transplanting_rice"></a> -<img src="images/180a.jpg" width="600" height="447" alt="Transplanting Rice" /> -<div class="caption"><span class="smcap">Transplanting Rice</span></div> -</div> - -<div class="figcenter" style="width: 600px;"> -<a id="dorian_sellers"></a> -<img src="images/180b.jpg" width="600" height="456" alt="Dorian Sellers" /> -<div class="caption"><span class="smcap">Dorian Sellers</span></div> -</div> - -<p>The magic lantern never fails to draw a crowd.<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span> 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 traveling show, and that they are -keeping out of reach of the collection plate. They can hardly believe -our repeated assertion that all this is for them, "without money and -without price." At last the crowd is gathered in as close as possible, -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 substantial progress in Burma,—has come to stay. By -this time our dusky audience has become accustomed to the novelty of -the situation, and is ready to settle down to look and listen.</p> - -<p>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 demand, -"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<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span> 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, holiness, -and love of God as revealed in Christ. There is a crisis when we reach -the picture of the crucifixion. Christ is the Christian's God, and -<em>his God is dead</em>. 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 -Me." This theme and this picture shall have their place,—we 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<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span> 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."</p> - -<p>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 horizontally about five feet from the ground. The picture-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.</p> - -<p>On one occasion we were preaching by this method in a Karen village. A -middle aged Karen, a typical specimen of "the Great Unwashed," planted -himself directly in front of the picture, intensely interested in what -he saw and heard. As the young preacher graphically described some -of Christ's miracles, or told of the sad events of the Passion Week, -the man's face<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span> 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 rejection, by the same grunts in -a different tone, expressive of disapproval. This man, at least, was -ripe for a personal application of the message.</p> - -<p>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 discriminate between the -missionary and the official, they naturally resent his coming.</p> - -<p>Sometimes a whole day must be spent in disarming 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.</p> - -<p>Not always can the missionary accompany his native evangelist in their -jungle tours. It may be that other forms of mission-work compel him<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span> -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 -hardship and exposure. It may be that funds are wanting to cover the -expense of further touring. Missionary experience has demonstrated -the wisdom 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 attempts without any -sign of fruitage. Should they "shake off the dust" of their feet as -a testimony against every village in which their message is not well -received, they would soon cover the ground, and go out of business.</p> - -<p>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<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span> 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 -preaching 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, unhindered by -scoffers or fear of neighbours.</p> - -<p>Native evangelists are not encouraged to attend heathen festivals by -themselves, although these large gatherings furnish good opportunities -for preaching and tract distribution. Their presence at a heathen -festival might be misunderstood, 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 extent by -a different spirit. There are genuine mourners in the house, besides -the wailers who make such ado by turns. There are truly sympathetic -friends, besides the many who attend because it is customary, or to -share in the feast. There is one solemn subject, death, that will -not<span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span> 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 animal, they believe, but not as the -same individual.</p> - -<p>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 lingering 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<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span>tle ten year old boy to the mission, and secured the missionary's -promise that in spite of all opposition, 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 suddenly ill, and died at half-past seven in the -morning, two hours before the death of her husband.</p> - -<p>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 dangerous -custom, to say the least, in a tropical country, with no facilities -for embalming. The remains 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 second 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?<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span> The -Christians had their cemetery, and the Buddhists 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 lived 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 missionary 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,<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span> 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 service to begin. Then the situation, of their -own creating, dawned upon them. A Christian service 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. Christian 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 impressive 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,<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span> and a rare opportunity to -proclaim Christ as Saviour.</p> - -<p>Often the Christians have opportunity to minister to a mourning -mother—"weeping for her children; and she would not be comforted, -because they were not." In a twofold sense "they are not." According -to Buddhist belief, for infants 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 sorrows 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 belief, 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 belongeth -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 carried 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<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span> 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 susceptibility to joy and sorrow. -Christ in the heart makes all the difference.</p> - -<p>A sad occasion, furnishing a grand opportunity, was the burial of a -little child of mixed parentage. The father had returned to England, -leaving his native concubine and two little children. The younger, -only about nine months old, sickened and died. Heathen friends and -relatives 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 Buddhism teaches,—are choicest material for the -paradise of God. And that except a man become as a little child, in -simple trust and purity of<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span> heart, he cannot enter the kingdom of -God. Returning 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.</p> - -<p>Another method of preaching Christ is through "medical missions," or -the incidental medical work, which every missionary must perform. 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.</p> - -<p>The so-called doctor enters that profession because he has a taste -for it and thinks he can do well (for himself) at it. He requires no -training, 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 -districts the world over. Any one of the ninety-six diseases which, -according to the Burman notion, the flesh is heir to, may have come -from one of about as many different causes. The sick<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span> 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 -treatment. Every Burman knows the day of the week on which he was -born, though he may not know the month or the year.</p> - -<p>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 <em>shaung</em>,—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. Burying an effigy of the -sick person is sometimes re<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span>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 everything, 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.</p> - -<p>Putting these two together he confidently asserts that the only -effectual remedy for the<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span> plague in India is the restoration of -Buddhism as the national religion.</p> - -<p>Mortality 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 <em>knowing</em>, 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.</p> - -<p>Then a ceremony is performed with a tuft of fluffy 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,<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span> or badly frightened, it rushes -back so tumultuous 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 summons.</p> - -<p>I was once the victim of over solicitude on my behalf. Travelling 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.</p> - -<p>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 feeling that a sleeper must not be roused, and so -let the chance slip by. An important business engagement was missed, -to say nothing of subsisting 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 -persuaded 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. Especially is this -true of work among Burman and<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span> Shan Buddhists. The value of the work -depends largely on the man himself.</p> - -<p>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 -allows himself to become absorbed in the purely medical or scientific -side of his work, leaving the evangelistic work to the native helpers.</p> - -<p>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 testifies 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.</p> - -<p>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. Moreover, as medical treatment is the ostensible -object 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<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span> 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 prejudice. 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.</p> - -<p>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." Missionaries do not -confound education with evangelization, but they do recognize its -great value in the evangelizing 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 -evangelizing force available. The missionary to Burmans is shut up -to a choice between losing the children of Christian parents to the -government, Roman Catholic and S. P. G. schools; and establishing 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, <em>must</em> have government registration, and -must teach English. Every boy, whether from a Christian or heathen -home, is bound to have the certificates<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span> 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 Department -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 missionary -is to train up a native evangelizing agency through which he can -multiply himself, perpetuate himself, and establish a self-sustaining -work, that will go on when he shall have been compelled to lay it down.</p> - -<p>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<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span> are far from -ideal, even for jungle tours. In the towns their influence is very -slight.</p> - -<p>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 himself 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 converted. 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 ministry. The mission school cannot even -be limited to children of Christian families. Opening the doors to -all classes willing to pay for the advantages of the school greatly -reduces its cost to the mission.</p> - -<p>Increase of numbers does not involve increase in the number of -classes or teachers. Much of<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span> the expense is thereby placed where -it belongs,—upon the people themselves. Opening the doors to all -classes furnishes the grandest field for evangelistic work within the -missionary's sphere of influence. Every day in the week Christian -influences are brought to bear upon the same individuals; 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 -accessions to the mission force of teachers and evangelists. Paul was -"laid hold on by Christ Jesus" for special service while he was yet -as intense 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.</p> - -<p>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.<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span> 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 -novitiate 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 kindergarten -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 training by taking the -children into the Christian school, and there train them in the -blessed doctrines of Christianity. For the poisonous environment of -the heathen home and community, 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 -influences and safeguards day and night is worth vastly more than the -day-school, which holds the pupils only during school hours, allowing<span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span> -them to return at night to their heathen homes.</p> - -<p>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 -successfully 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 customs, 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 -religion," as these pupils have been. Even the day-school is one of -the stepping-stones heavenward for these benighted people.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="pineapples_jackfruit"></a> -<img src="images/204.jpg" width="600" height="364" alt="Pineapples and Jackfruit" /> -<div class="caption"><span class="smcap">Pineapples and Jackfruit</span></div> -</div> - -<p>The Karen village school-teacher, besides his regular work in the -school, brings his influence to bear on the parents as well, with -the re<span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span>sult 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.</p> - -<p>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. Following 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 -become their pupils, recognizing the young teachers' superior -training, and willingly sitting at their feet, both in their homes -and at the regular worship in the village chapel. If in non-Christian -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.</p> - -<p>They wanted a school because they had noticed, or had it impressed -upon them by the missionary, that other villages were benefited by -having schools. The missionary seizing the opportunity, inserts this -entering wedge, with its<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span> 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 requirements -that they utterly abandon their spirit-worship, and turn unto the Lord -with all their hearts.</p> - -<p>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 -population, of the most advanced type of Christian civilization. -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 -intellectual powers. Can such an education as our eastern converts -require be communicated to them through their vernacular languages? -My own impression is that it cannot. It (the English language) comes -to them freighted with all the in<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span>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 political leaders must be trained in English, -or their education will be inadequate and narrow."</p> - -<p>The foregoing pages describe some of the many methods employed by our -missionaries, who would "by all means ... save some."</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span></p> - - - - -<h2><a name="IX" id="IX">IX</a><br /><br /> - -"WITH PERSECUTIONS"</h2> - - -<p>Amarapura had been the capital of Burma forty years when, in 1823, a -great fire destroyed some of the royal buildings. Having decided that -Amarapura was an unlucky place the capital was restored to Ava.</p> - -<p>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 -purpose. 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.</p> - -<p>In 1824 the Burman king declared war. Several Englishmen who were then -at Ava, were seized and thrust into prison.</p> - -<p>Judson and his associate, Dr. Price, suspected of being in league with -the English, were also imprisoned.</p> - -<p>The son of Bodawp'ra, known in history as Badawgyi, was then king.</p> - -<p>The Burman kingdom, with the exception of Chittagong, was yet intact. -The haughty king imagined himself to be the most powerful mon<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span>arch on -earth; and that his cities were impregnable, his armies invincible. -Unable to discriminate between Americans and Englishmen, the king -caused all white men to be thrown into prison together.</p> - -<p>Eleven months at Ava and six months at Aungbinle Judson and Dr. Price -suffered indescribable misery.</p> - -<p>Bound with 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 beloved -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.</p> - -<p>A school history of Burma contains this touching 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, wandering 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<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span> 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.</p> - -<p>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.</p> - -<p>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.</p> - -<p>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 constructed bamboo cross, in the form -of a letter X, he was left to die, and did die, rather than deny his -Master.</p> - -<p>His son Shwe Nyo, became an effective preacher of the gospel, -stimulated to the greater earnestness by his father's faithful example.</p> - -<p>Surely he "bore in his body the brand-marks of the Lord Jesus," for -he carried with him until<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span> his death in 1892, the scar of that stab -received in his youth.</p> - -<p>Buddhism has been said to be the most tolerant of all non-Christian -religions; and the Burmese the most tolerant of all Buddhist peoples. -This may be true, up to a certain point. Judson gave as the reason why -Portuguese Roman Catholics 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."</p> - -<p>With the establishing of an elaborate police-system, by the British -government, and the certainty 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.</p> - -<p>A case of this kind was very soon brought to our notice. Our personal -teacher was a young convert. In his native village he had heard the -gospel 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<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span> 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 training he so earnestly -desired, and he became an effective preacher. A few years later, in -company with the missionary and others, he returned to his village and -openly proclaimed Christ before 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 <em>been baptized before -her eyes</em>. 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 few years later, he was called -to "come up higher." At another mission station an old man became a -convert, and<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span> 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.</p> - -<p>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."</p> - -<p>Another missionary has given the following account of the conversion -and baptism of a pupil in one of the mission schools.</p> - -<div class="blockquot"> - -<p>"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 opposition and persecution from all his friends.</p> - -<p>"More than a year 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<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span> 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 riverside, when his mother appeared, and after -much loud and abusive language ordered him home, renewing -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.'</p> - -<p>"They did not use personal violence, but employed every -other means to hurt and humiliate him. When he remained -steadfast they called in all their relations and friends, -a large and respectable company, for they are a family in -good standing, and spent the evening in trying, some by -gentle persuasion, some by threats and ridicule 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.</p> - -<p>"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<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span> hope of winning him back to -Buddhism, they simply ignore his presence in the house, -and have informed him that he is at liberty to eat at home -but will never receive another <em>pice</em> 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.'"</p></div> - -<p>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 -demanded 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 surrounding 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 plunder 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<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span> villains, others were intimidated, supposing they were -dacoits.</p> - -<p>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.</p> - -<p>Jungle roads were impassable, but he made the journey astride a -buffalo. Reaching the mission station he was examined by the medical -missionary, who found that he had sustained a green fracture of -two ribs, besides a serious scalp wound and many bruises. Acting -on information furnished 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.</p> - -<p>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:</p> - -<div class="blockquot"> - -<p>"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 -observed he was bolder than ever, denouncing idolatry in -every form, and pleading the merits of Jesus Christ.</p> - -<p>"A German who had declared that there was<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span> not a true -conversion among the Burmans, was compelled to acknowledge -that he had been mistaken, for no man (said he) could face -what this one did who was not a Christian."</p></div> - -<p>As has been said, there is little reason, at the present time, to fear -for one's life. But such instances of persecution as here given are -being repeated at every station where mission work among Buddhists -is being carried on. Here we have enacted before our eyes a living -commentary 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 -daughter 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.</p> - -<p>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.</p> - -<p>But they are not left to themselves. The priest<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span> 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."</p> - -<p>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.</p> - -<p>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.</p> - -<p>The reign of Badawgyi, the king that imprisoned Dr. Judson, extended -to 1857. During the last years his authority was but nominal.</p> - -<p>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 of Mandalay, in 1860.</p> - -<p>Ava was left to fall to ruin. From the found<span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span>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 temporary changes of -the capital.</p> - -<p>I visited the site of Ava in August, 1903, crossing the Irrawadi -River, from Sagaing. The old city wall, from which much of the -brickwork 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.</p> - -<p>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.</p> - -<p>This building is of brick, plastered on the outside with cement, -and represents the best workmanship of which their imported Indian -architects 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 stairway, which now lies in -chaotic ruin.</p> - -<p><span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span></p> - -<p>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 approach 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.</p> - -<p>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 covered by the -royal buildings. Now and then their labours are rewarded by finds of -jewelry or silver.</p> - -<p>The finer earth below the layer of <em>débris</em> is washed for gold dust, -from the many gold-decorated buildings that have marked the spot -through the reign of many kings.</p> - -<p><span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span></p> - -<p>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."</p> - -<p>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. Aungbinle is about five miles east of -Mandalay, towards the hills. Among the public works of Bodawp'ra, who -reigned from 1789 to 1819, was an artificial lake, formed by a raised -embankment of earth enclosing about fifteen square miles of the nearly -level plain.</p> - -<p>This was filled by means of a canal connecting with a natural lake two -or three miles farther north, fed by mountain streams.</p> - -<p>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.</p> - -<p>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.</p> - -<p><span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span></p> - -<p>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.</p> - -<p>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 corroborated 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.</p> - -<p>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.</p> - -<p>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.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="elephants"></a> -<img src="images/222.jpg" width="600" height="361" alt="Elephants at Work" /> -<div class="caption"><span class="smcap">Elephants at Work</span></div> -</div> - -<p>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<span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span> 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 situation 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, intolerable 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 -conditions. 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.</p> - -<p>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.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span></p> - - - - -<h2><a name="X" id="X">X</a><br /><br /> - -HEROES AND HEROINES</h2> - - -<p>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 examples here given are from my own -fellow workers.</p> - -<p>U Po Hline, pastor of the church at Pyinmana, is well known in the -Burman mission. A conspicuous 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.</p> - -<p>But familiarity with their arguments and contents 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<span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span> good management not common to his race, he -possessed himself of rice-fields, bullocks, and buffaloes, and money -interests among the villagers where he lived.</p> - -<p>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 intelligence -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.</p> - -<p>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 <em>tsan</em>,—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.</p> - -<p>Neither his life nor his rupees were to be taken so easily. Crawling -under the <em>paung</em>, he seized his rifle, and,—to use his own -words—"Two of the dacoits sank in the water, and did not reappear." -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<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span> that although acting -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."</p> - -<p>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 <em>me</em>? 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 people are in the dark, -and will not believe what the preachers of the Jesus Christ religion -say to them.</p> - -<p><span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span></p> - -<p>"Then still farther down 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 all 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 religion 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,—<em>be</em> baptized,—but I <em>will not be a Jesus Christ wife</em>. I -never, never will live with you.' Finding that she would not relent I -said: 'Do not go away.</p> - -<p>"'All this trouble is not because of your changing, 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 everything,—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<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span> -there, I will go to Maulmein.' I had taken the Jesus Christ religion -with my whole mind, and I was determined to be baptized." This was no -idle boast.</p> - -<p>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."</p> - -<p>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."</p> - -<p>Not long afterwards she too became a Christian. Wherever U Po Hline -went he fearlessly preached Christ. But it was in his own village -that his influence was specially felt. His faithfulness 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 1894,—will long be remembered by the missionaries present.</p> - -<p>A missionary at a frontier station sent a request that an ordained -preacher be furnished to baptize several converts already gained, and -to accompany his young preachers on a tour among the villages.</p> - -<p>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<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span> 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.</p> - -<p>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.</p> - -<p>Growing weaker, he threw away the bottle of oil and part of the rice.</p> - -<p><span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span></p> - -<p>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.'</p> - -<p>"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, struggling 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 -cartmen 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.</p> - -<p>A short time before I left Burma U Po Hline came to me and said, -"Saya, I have been thinking like this:—The Apostle Paul said to the -Co<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span>rinthian Christians, 'Paul planted, Apollos watered; 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.</p> - -<p>"But now, besides our little company of Christians, there are -many in these villages who listen attentively, and some are truly -'considering.'</p> - -<p>"Now Saya must return to America, and another Saya will come. Don't -go away discouraged, Saya. We shall <em>soon be reaping</em> 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 Pyinmana,"—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 early and large harvest. How like<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span> 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 -missionary 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 missionaries, in their common effort to dispel the heathen -darkness.</p> - -<p>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 -ministry which they have received from the Lord Jesus, to testify the -gospel of the grace of God.</p> - -<p>Nan Paw was born in Yā-bok-kōn village, in the year 1877,—so -she thinks, but is not certain as to the village or the date. When -we 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 returned to her village home -with such wonderful stories of tidy white jackets, pretty <em>longyis</em> -(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<span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span> 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 village. 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 <em>ran away</em>. 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 already overtaken the older girls in her studies. The -smallest in the class, she was head and shoulders above them all in -brightness and winsomeness. 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 organized. 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<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span> her heathen relations in a distant village. When the -school reopened she did not return to her duties. 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 -Christians 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 -<em>is a leper</em>."</p> - -<p>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 affection 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 mission, and to her beloved associates. All aspirations -to support herself, to rise in her chosen work, to be respected, to -marry well—were ut<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span>terly crushed. Henceforth she must be an outcast, -despised by her own people. Nothing before her but a living 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.</p> - -<p>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.</p> - -<p>Here is a translation of one of Nan Paw's letters to her sister:</p> - -<div class="blockquot"> - -<p>"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 -purpose, 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.</p> - -<p>"Why He has brought this affliction upon me I do not know.</p> - -<p><span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span></p> - -<p>"When I consider (my condition) my heart is exceeding -sorrowful.</p> - -<p>"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 -proclaiming His law, will you ever pray.</p> - -<p class="sig">"Your affectionate sister,</p> -<p class="author">"<span class="smcap">Nan Paw</span>."</p> -</div> - -<p>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.</p> - -<p>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 before -the priest in the attitude of worship. They then gave her medicine -several months, the disease 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.</p> - -<p>One day when they wanted her to join them in their heathen worship she -broke out in great indignation: "No I <em>never</em> will worship like that<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span> -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.</p> - -<p>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 provide 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 loved 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 may pour a blessing upon teacher and all the church members I am -praying.</p> - -<p>"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<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span>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 written -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.</p> - -<p>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 -exercises; and every Sunday she stands by the pulpit in the chapel -to set forth Christ as Saviour. After she had been there a few weeks -she sent back 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.</p> - -<p>"There have now been three Sundays, and I have preached. The first -Sunday I explained Matt.<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span> 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 distress. 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.</p> - -<p class="sig">"Your daughter,</p> -<p class="author">"<span class="smcap">Ma Nan Paw</span>."</p> - -<p>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 life; 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.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span></p> - - - - -<h2><a name="XI" id="XI">XI</a><br /><br /> - -PECULIAR EXPERIENCES</h2> - - -<p>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.</p> - -<p>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.</p> - -<p>Hard after the "hindmost" was a demoniac, a crazy Karen woman.</p> - -<p>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<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span> 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 "<em>go</em>." She went not. -"<em>Go</em>," 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 tangled, her whole person so covered with vermin that -she was scarcely responsible for her movements,—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 tenacity of an -octopus. Disengaging her from the post, I thought to get up sufficient -momentum<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span> 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 struggle. Casting back a wild but vanquished look, -she departed, never to come back.</p> - -<p>We will pass to the "hot season" of our second year.</p> - -<p>The missionaries of the station were spending a few weeks of it on a -mountain twenty miles from town. One mission building was in process -of construction,—work that demanded frequent inspection. To look -after this work I must make the round trip of forty miles once a week, -<em>while resting</em>. 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 compound. 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 daughter sitting on the stairs, modestly -inquired<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span> "Where is <em>our</em> pony?" "What's the matter with <em>this</em> pony?" -I asked. "<em>Our</em> pony is a <em>male</em>," 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. Before -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 police, taking upon myself the -responsibility. The boy was not to trouble the police if the police -did not trouble him. Going by the most unfrequented roads, he arrived -in town before midnight.<span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span> Turning the pony loose where first seen, -he hurried back to the mountain as fast as his legs would carry him, -reaching camp before sunrise. The missionary never knew whose pony he -had taken. It is doubtful whether the owner ever missed it.</p> - -<p>At one time I was passing through an unfamiliar 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.</p> - -<p>Coming to a place where 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 better 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 response 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<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span> a late hour -friendly conversation was kept up, through the medium of Burmese. The -children were brought to be inspected and <em>praised</em>. 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 retire 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 desired -they have only to put on an extra <em>longyi</em>—skirt, and let the inner -skirt fall to the floor.<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span> 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.</p> - -<p>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 embarrassing.</p> - -<p>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 revisit -that village, I never knew what became of little "U-lee."</p> - -<p>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.</p> - -<p><span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span></p> - -<p>There was no moon, but the stars were shining. 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 diagonally 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 uncomfortable sensation of riding in -the saddle on a swimming 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.</p> - -<p>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 perpendicular 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<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span> -wading, now swimming—the path was found at last.</p> - -<p>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 -continuing his journey.</p> - -<p>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.</p> - -<p>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.</p> - -<p>On one occasion a boy came for medicine. He looked very thin and weak. -He wanted medicine for fever and diarrhœa. 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 -you retire——" when the<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span> boy spoke up, "Oh, no,—it is not for <em>me</em>, -it's for <em>mother</em>."</p> - -<p>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.</p> - -<p>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 lining -to his cloud, as he turns it over. A fellow-worker once unwittingly -helped us to a hearty laugh,—just when we were most needing such a -reaction.</p> - -<p>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 thinking of the fresh label. As he turned -to go we saw plainly stamped in reverse order across his white duck -pants—"<span class="smcap">not wanted</span>."</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span></p> - - - - -<h2><a name="XII" id="XII">XII</a><br /><br /> - -OBSTACLES</h2> - - -<p>To many minds there is great fascination in the thought of -self-sacrifice. Separation from native land and loved ones, to spend -one's life in a strange land, among uncivilized people savours of -renunciation more than human. The high plane of spirituality, already -attained, would be easily perpetuated.</p> - -<p>Cut off from everything that had stood ready to prey upon one's -weaknesses, those weaknesses would no longer have to be guarded -against.</p> - -<p>In a life devoted to ministering spiritual things to people who have -as yet no spiritual conceptions 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.</p> - -<p>In calling attention to certain hindrances, it is to guard against -romantic notions. The depressing influence of life among a heathen -people hangs over one like a cloud.</p> - -<p><span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span></p> - -<p>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 understand and believe. At times it may seem to be all sowing -and no reaping,—enough to dishearten the most faithful worker.</p> - -<p>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.</p> - -<p>Sunday by Sunday the native Christians assemble in the chapel for -worship. The new missionary joins them. Here he will not be distressed -by the degradation of the heathen without. His heart will be glad as -he sees these people, rescued from idolatry, worshipping the true God. -He cannot understand what is said, but he can join in silent prayer. -It is intensely interesting, 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.</p> - -<p>It will be two years or more, before the missionary 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 outflow, -without corresponding inflow will run any pool dry. Then he will find -himself so over<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span>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.</p> - -<p>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. "<em>He</em> shall not fail, nor be -discouraged—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 witnessing that which never loses its fascinating interest,—the -wonderful transformation of human souls, by the power of the Holy -Spirit.</p> - -<p>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.</p> - -<p>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 <em>must bring with him</em>, rather than depending upon their -being developed in and by service in a foreign land.</p> - -<p><span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span></p> - -<p>Dr. Judson, after nineteen years in Burma, writing to a foreign -missionary association of young men said: "Beware of the greater -reaction which will take place after you have acquired the language, -and become fatigued and worn out with preaching the gospel to a -disobedient and gainsaying people. You will sometimes 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 missionary -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 translation, -or, at some system of schools; anything, in a word, that will help -you, without much surrender of character, to slip out of real -missionary work.</p> - -<p>"Such a temptation will form the crisis of your disease. If your -spiritual constitution can sustain it, you recover; if not, you die."</p> - -<p>Missionary views have undergone some change since Judson's time,—for -instance,—"some system 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<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span> temptation -now is to abandon school work, to engage in "direct evangelistic work" -exclusively.</p> - -<p>But the principal remains the same. Talk about the hardships -of pioneering; pioneering is a picnic as compared with the -year-in-and-year-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.</p> - -<p>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 conduct the burial -service.</p> - -<p>A beloved sister had fallen, as truly a martyr as ever gave a life to -the Master's service.</p> - -<p>The climate of Burma is peculiarly trying.</p> - -<p>Arriving in November, as most all new<span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span>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.</p> - -<p>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.</p> - -<p>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<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span> 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.</p> - -<p>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.</p> - -<p>My rapid improvement did not furnish an encouraging 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.</p> - -<p>By the middle of May the "Southwest monsoon" 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 excessive 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<span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span> mind to dwell on such misfortunes, the -"prickly heat" (<em>lichen tropicus</em>) with which one's body is covered, -will demand frequent attention. The rainfall varies in different parts -of the country.</p> - -<p>In Maulmain and Sandoway the annual rainfall 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 resorted to for cultivation. But still farther -north, at Bhamo, the rainfall is heavy.</p> - -<p>The every-day display of wild beasts, reptiles, and insect life is -rather disappointing to the newcomer.</p> - -<p>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.</p> - -<p>Under a certain Christian chapel when the ground was covered by a -flood, an average of six centipedes were counted on each post.</p> - -<p>Other localities are equally favoured, but they are scattered about, -in piles of lumber, under old boxes, and wherever they can secrete -themselves, now and then one appearing in a corner<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span> 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.</p> - -<p>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.</p> - -<p>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.</p> - -<p>Each queen is said to deposit about three million eggs a year. As they -do their housekeeping 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.</p> - -<p>Leave an old box on the ground over night, and in the morning -thousands of these destructive insects will be found underneath, -eating the<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span> 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. Returning 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 experience is not, at first flush, conducive to spirituality. -Rather it makes one sigh for a more expressive vocabulary, adapted to -his profession. While<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span> superintending the work of demolishing an old -mission house five heavy timbers fell all at once, on as many sides of -me. These timbers appeared 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.</p> - -<p>The most dreaded diseases are cholera and fever.</p> - -<p>In the first Burmese war seventy-two per cent. of the British -troops died, only five per cent. being killed in action. After -the annexation, railroad and steamship companies revolutionized -transportation, substantial barracks and bungalows 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 -stationed.</p> - -<p>Many improvements have been made since the time of Judson,—but the -climate has not changed. As organized mission-work develops, the -strain<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span> 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 missionary service is considerably -longer than that of Europeans in civil, military or mercantile -pursuits, though the missionary lives by far the more strenuous life. -If it is desirable that the missionary should render a long life of -service, this extension 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 himself. Body -and soul he is wedded to his work. There never comes a time when he -is not making some special effort, that he shrinks from entrusting -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 disturbed -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<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span> the best room, and by the light of the only table lamp in -the house dashes off an article on "Missionary 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 incredible 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 -purpose to remain long enough to form correct views of the situation. -It takes the missionaries themselves at least two years to form such -views.</p> - -<p>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 missionaries 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 <em>impressions</em>." Then again, more emphatically as -he stepped in front of the wheel to put a bundle on the cart—"You -understand now,—I <em>want impressions</em>." The off-ox seemed to -sympathize 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<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span> down. Helped into the -cart, he rode the rest of the journey. The lameness lasted him several -days. Doubtless the memory of these first impressions will last much -longer.</p> - -<p>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 -attention possible. But everybody knows that if true conceptions -are to be gained, to be disseminated in the home-land, it is a good -investment.</p> - -<p>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.</p> - -<p>An exception to the rule was the visit of a lady who had for many -years been actively interested 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 matters of health. Malaria changed to -settled fever, and went beyond the power of the best medical skill and -nursing to control.</p> - -<p><span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span></p> - -<p>This noble worker, who had served long and well here below, and might -perhaps have served yet longer, went to a happier service above.</p> - -<p>Notwithstanding the many disasters, experience still remains the only -teacher whose voice commands attention.</p> - -<p>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 obstacles may become stepping-stones to higher -attainments.</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span></p> - - - - -<h2><a name="XIII" id="XIII">XIII</a><br /><br /> - -WHAT HATH GOD WROUGHT</h2> - - -<p>Adequately to answer the question, at any given time, What hath God -wrought?—is beyond the power of short-sighted human comprehension.</p> - -<p>As one studies the history of Christian missions 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 Buddhism.</p> - -<p>In 1828 Boardman baptized the first Karen convert from spirit-worship. -Now about forty-five thousand baptized Christians, in Baptist missions -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<span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span> of 1901 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 assigned 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 results 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 "witnessed 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 village a long time before, and left a tract with this -old man. He read it, pondered on it, and believed 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<span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span>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."</p> - -<p>The wife of one of our jungle Christians rejected all attempts to win -her to Christ. It seemed to be a case of ignorance and indifference -rather than the bitter prejudice shown by the majority of Burmese -women.</p> - -<p>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 calling me." With a smile on her face she passed -away.</p> - -<p><span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span></p> - -<p>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 disciples saved by the -blood of Christ. You have the story,—interpret it as you like.</p> - -<p>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.</p> - -<p>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.</p> - -<p>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 -Christian in America, should he renounce Christianity and go over -to gross idolatry. From ostracism he would suffer no more, from -persecution far less than the poor native who renounces Buddhism, for -Christianity. Whether any of them are numbered among the saved, is not -for me to say.</p> - -<div class="figcenter" style="width: 600px;"> -<a id="baptist_church"></a> -<img src="images/268.jpg" width="600" height="353" alt="Baptist Church, Rangoon" /> -<div class="caption"><span class="smcap">Baptist Church, Rangoon</span></div> -</div> - -<p>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 -Christian<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span> 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?</p> - -<p>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. Otherwise the words "Except a man become as -a little child"—would have been incongruous.</p> - -<p>Now when we consider that probably one-third of the children born -in heathen lands die before they come to the period of moral -responsibility, 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 procession to drive a snake out of the road. Just as the service -at the grave began, another snake<span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span> passed between the native preacher -and myself 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.</p> - -<p>There are many such encouraging factors which form no part of mission -reports.</p> - -<p>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 pretensions, 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<span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span> 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 attitude 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.</p> - -<p>"Sir H. Thirkell White, chief judge of the chief court of Lower Burma -has kindly consented to perform the duty of unveiling.</p> - -<p class="sig">"U Shwe Waing,</p> -<p class="sig2">"Managing Trustee.</p> -<p class="author">"Shwe Dagon Pagoda."</p> - -<p><span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span></p> - -<p>The Rangoon <em>Gazette</em> 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 -contained 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 disclosed 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 official, -though in unofficial capacity; and closing with the strains of "God -Save the King," is<span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span> heralded far and wide as another indication of a -revival of Buddhism.</p> - -<p>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.</p> - -<p>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 required -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.</p> - -<p>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<span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span> number assembled in the many Christian -churches in that city.</p> - -<p>Judson, forbidden by the king to preach the "Jesus Christ religion," -had faith that the future of missions in Burma was as bright as the -promises of God. If in the year 1903 he is permitted 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.</p> - -<p>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 comparatively few changes have been found necessary. Some -have criticised it as containing interpretation, at certain points, in -place of literal translation. 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,<span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span> a translation. But the severest criticism passed upon it is -because literal translation was adopted where the critics would have a -transliteration.</p> - -<p>Of scarcely less importance than Judson's Burmese Bible are the -translations, by later missionaries, of the Bible into Shan, Sgaw -Karen, and Pwo Karen.</p> - -<p>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 Christian literature in their -own tongue.</p> - -<p>It can almost be said that the Mission Press is <em>evangelizing Burma by -machinery</em>.</p> - -<p>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 -grandest opportunity for usefulness. It is hard work,—this steady -day-in-and-day-out routine, nothing<span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span> harder in the whole round of -missionary endeavour.</p> - -<p>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 missionaries to unevangelized tribes. -Young women, too, going out as teachers, Bible-women, or perhaps 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 American Baptist Mission in Burma. Of this number -135 were in the theological seminary at Insein. All are under -Christian influence, and engaging<span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span> in daily Bible study. But what of -the character of native converts?</p> - -<p>Have the backward tribes sufficient intelligence and stamina to make -trustworthy Christians? this question is often asked. A missionary -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 -<em>Times</em> an English traveller wrote as follows: "Close to police -barracks at Myitta (near Siam) is a native Baptist church. There are -no missionaries 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 Sabbath with -Scotch precision; no doubt its observance falls in with their happy -indolent disposition<span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span> which would embrace eagerly a creed that offered -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 impossible 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.</p> - -<p>The missionary's request for an explanation being ignored, the matter -was referred to the lieutenant-governor. The official was reprimanded, -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.</p> - -<p>"Forty, aye, thirty years ago, they were a despised, 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<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span> and bounds, all from an impetus within themselves, 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 -villages, 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."</p> - -<p>About eight hundred Protestant churches, with as many pastors and -evangelists, are among the more tangible results.</p> - -<p>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 preparing -pastors, evangelists, teach<span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span>ers and Bible women, to meet the ever -increasing demand. Already native missionaries have gone out to work -among the Shans, Chins and Kachins. 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.</p> - -<p>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.</p> - -<p>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 -missionary 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 Master'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.</p> - -<p>After the battle of Lookout Mountain a dying<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span> 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 carried the heights, and -planted the flag upon them!" With a smile the dying soldier said, "I -helped put it there."</p> - -<p>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:</p> - -<p>"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."</p> - -<hr class="tb" /> - - -<p class="transnote"><b>Transcriber's Notes</b><br /><br /> - -Minor punctuation errors have been silently corrected.<br /> -Illustrations have been relocated to paragraph breaks.<br /> -<br /> -Page <a href="#Page_79">79</a>: "seige" may be a typo for "siege."<br /> -<span style="margin-left: 1em;">(Orig: immense army, laid seige to Syriam,)</span><br /> -<br /> -Page <a href="#Page_80">80</a>: Changed "Guatama" to "Gautama."<br /> -<span style="margin-left: 1em;">(Orig: pagoda was built, and a costly image of Guatama cast)</span><br /> -<br /> -Page <a href="#Page_87">87</a>: Changed "issed" to "issued."<br /> -<span style="margin-left: 1em;">(Orig: Oriental monarch would have issed such decrees)</span><br /> -<br /> -Page <a href="#Page_109">109</a>: Changed "guaged" to "gauged."<br /> -<span style="margin-left: 1em;">(Orig: Hospitality is guaged by the number of cups)</span><br /> -<br /> -Page <a href="#Page_124">124</a>: "thalt" may be a typo for "shalt."<br /> -<span style="margin-left: 1em;">(Orig: commandment, "Thou thalt speak no false word," gives this definition)</span><br /> -<br /> -Page <a href="#Page_131">131</a>: Changed "Guatama" to "Gautama."<br /> -<span style="margin-left: 1em;">(Orig: relics of four Buddhas, including eight hairs of Guatama.)</span><br /> -<br /> -Page <a href="#Page_149">149</a>: Changed "it" to "its."<br /> -<span style="margin-left: 1em;">(Orig: Each community has it head-man, who makes the bargain)</span><br /> -<br /> -Page <a href="#Page_204">204</a>: Changed "beople" to "people."<br /> -<span style="margin-left: 1em;">(Orig: stepping-stones heavenward for these benighted beople.)</span><br /> -</p> - - - - - - - - - - - -<pre> - - - - - -End of Project Gutenberg's Among the Burmans, by Henry Park Cochrane - -*** END OF THIS PROJECT GUTENBERG EBOOK AMONG THE BURMANS *** - -***** This file should be named 51080-h.htm or 51080-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/1/0/8/51080/ - -Produced by Charlene Taylor, Diane Monico, and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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