"Their doctrine of merit, leaves no place for holiness, and destroys gratitude either to God or man." It also ministers to the grossest pride, for the very fact of his beingnow a man, assures the Buddhist that in numberless former unremembered transmigrations, he must have acquired incalculable merit, or he would not now occupy so distinguished a rank in the scale of being.
Their system of balancing evil with good, reduces all sin to a thing of little importance. "If any man sin" in Burmah, his religion tells him of no "advocate with the Father" on whose altar he may lay the tribute of a believing, penitent, obedient and grateful heart; but instead, it tells him he may repeat a form of words, he may feed a priest, he may build a pagoda, he may carve an idol, and thus balance his iniquity with merit. If any man suffer in Burmah, his religion points him to no place where "the wicked cease from troubling, and the weary are at rest," and where "God himself will wipe away all tears from all faces;" but it dictates a proud submission to unalterable fate, and flatters him that his sufferings here may purchase immunity from torment in some unknown future existence; and finally if any man die, in Burmah, his religion tells him of no Saviour who has "passed through the grave and blessed the bed," and "swallowed up death in victory;" but it threatens degradation, perhaps into a soulless brute; or at best, a place of expiatory misery;—inshort, "living or dying," the Burman may be said emphatically to be "without hope, and without God in the world."
Such was the stupendous system of superstition and ignorance, which two feeble missionaries armed like David when he met the Philistine with "trust in the Lord his God," ventured to attack, and hoped to subdue.
Rangoon, one of the chief seaports of the Burman Empire, situated on one of the numerous mouths of the Irrawaddy, and having a splendid harbor, is yet one of the meanest, and most uninteresting cities that can well be imagined. It is situated in a flat, marshy plain, and is merely a vast collection of bamboo huts, with narrow streets, and here and there an ugly building of brick or wood, and would give a stranger a most unfavorable impression of the noble country to which it is the entrance.
On their arrival at this city, Mr. and Mrs. Judson took up their abode in a deserted mission-house just outside the wall, which had formerly been occupied by some Baptist missionaries from Serampore. The house was large and not unsuited to the climate, but unfinished and comfortless. However, it had a garden full of flowers and fruit-trees, and the scenery around it was rural and pleasant. Here they found one Christian female, the only person remaining of the former mission family, and she was a native of the country. Mrs. Judson's peculiar trials and encouragements at this time will be best learned by extracts from her letters and journal.
July 30, 1813, she writes: "We felt very gloomy and dejected the first night we arrived, in view of our prospects; but we were enabled to lean on God, and to feel that he was able to support us under the most discouraging circumstances.
"The next morning I prepared to go on shore, but hardly knew how I should get to Mr. Carey's house; it was, however, concluded that I should be carried in an arm-chair; consequently, when I landed one was provided, through which were put two bamboos, and four of the natives took me on their shoulders. When they had carried me a little way into the town, they set me down under a shade, when great numbers of the natives gathered round, having seldom seen an English female. Being sick and weak, I held my head down, which induced many of the native females to come very near, and look under my bonnet. At this I looked up and smiled, on which they set up a loud laugh. They again took me up to carry, and the multitude of natives gave a shout which much diverted us. They next carried me to a place they call the custom-house. It was a small open shed, in which were seated on mats, several natives, who were thecustom-house officers. After searching Mr. Judson very closely, they asked liberty for a native female to search me, to which I readily consented. I was then brought to the mission-house, where I have nearly recovered my health."
"July 22.—It is now a week since we arrived here. My health is quite restored, and I feel much more contented and happy than I ever expected to be in such a situation. I think I enjoy the promises of God in a higher degree than ever before, and have attained more true peace of mind and trust in the Saviour. When I look back to my late situation in that wretched old vessel, without any accommodations—scarcely the necessaries of life—no physician—no female attendants—so weak that I could not move—I hope I am deeply sensible of the kind care of my heavenly Father in carrying me safely through the peculiar dangers of the voyage, and giving me once more a resting-place on land.
"Still, were it not for the support we derive from the gospel of Jesus, we should be ready to sink down in despondency in view of the dark and gloomy scenes around us. But when we recollect that Jesus has commanded his disciples to carry the gospel to the heathen, and promised to be with them to the end of the world; that God has promised to give the heathen to his Son for an inheritance, we are encouraged tomake a beginning, though in the midst of discouragement, and leave it to Him to grant success in his own time and way."
"I find here no female friends with whom I can unite in social prayer, nor even one with whom I can converse. I have, indeed, no society at all except that of Mr. Judson, yet I feel happy in thinking that I gave up this source of pleasure, as well as most others, for the sake of the poor heathen."
In her journal we find the following sentiment: "Though we find ourselves almost destitute of all those sources of enjoyment to which we have been accustomed, and are in the midst of a people who are at present almost destitute on account of the scarcity of provisions[2]; though we are exposed to robbers by night and invaders by day, yet we both unite in saying that we never were happier, never more contented in any situation than the present. We feel that this is the post to which God hath appointed us; that we are in the path of duty; and though surrounded with danger and death, we feel that God can with infinite ease, preserve and support us under the most heavy sufferings.
"Oh, if it may please the dear Redeemer to make me instrumental of leading some of the females of Burmah to a saving acquaintance with Him, my greatobject will be accomplished, my highest desires gratified, I shall rejoice to have relinquished my comforts, my country and my home." "Oh Lord, here I am; thou hast brought me to this heathen land, and given me desires to labor for thee. Do with me what pleaseth thee. Make me useful or not as seemeth good in thy sight. But oh, let my soul live before thee; let me serve none but thee; let me have no object in life but the promotion of thy glory."
"Aug. 15.—I have begun to study the language. Find it very hard and difficult, having none of the usual helps in acquiring a language, except a small part of a grammar, and six chapters of St. Matthew's Gospel by Mr. Carey, now at Ava."
"Aug. 28.—Have been writing letters this week to my dear friends in America. Found that a recollection of former enjoyments in my own native country, made my situation here appear less tolerable. The thought that I had parents, sisters, and beloved friends still in existence, and at such a distance that it was impossible to obtain one look or exchange a word, was truly painful. While they are still in possession of the comforts I once enjoyed, I am an exile from my country and my father's house, deprived of all society and every friend but one, and with scarcely the necessaries of life.These privations would not be endured with patience in any other cause but that in which weare engaged.But since it is thy cause, blessed Jesus, we rejoice that thou didst give us so many enjoyments to sacrifice, and madest it so plainly our duty to forsake all in order to bring thy truth to the benighted heathen. We would not resign our work, but live contented with our lot, and live to Thee."
"Sept. 5.—Yes, I do feel thankful that God has brought me to this heathen land, and placed me in a situation peculiarly calculated to make me feel my dependence on him and my constant need of the influences of the Holy Spirit. I enjoy more in reading the Scriptures, and in secret prayer than for years before; and the prosperity of this mission, and the conversion of this people, lie with weight on my mind, and draw forth my heart in constant intercession.And I do confidently believe that God will visit this land with Gospel light, that these idol temples will be demolished, and temples for the worship of the living God be erected in their stead."
Let us here pause for a moment and contemplate the picture brought by these words before our imagination. Let us survey the scene in which the lonely missionary penned this prediction. A vast country not waste and uninhabited, but enriched by the partial sun with every natural gift to cheer the sense and gratify the taste of man; swarming with human beings endowed with capacities for advancement inknowledge, and virtue, and temporal enjoyment, as well as for immortal happiness; yet who, having said in their heart there is no God 'that minds the affairs of men,' have built up for themselves a fabric of absurd superstitions, and unmeaning rites, and senseless formalities, to which they cling with a stubbornness that nothing but the power of God can subdue; on such a shore are cast by the providence of God two 'pilgrim strangers,' not endowed with apostolic gifts; not able to control disease, or raise the dead, or even to speak in a foreign tongue without long and patient and assiduous study to acquire it; and yet with a simple and sublime faith in the clear and sure word of their master, "Go—preach my Gospel—lo, I am with you," these pilgrim strangers canconfidently believethat God will visit this land with gospel light, and that those gilded fanes which now glisten in the morning and evening sun, on every hill-top, will fall, and those poor idolaters will say, "What have we to do any more with idols?" "our trust is in the name of the Lord that made heaven and earth."
In one of the last paragraphs of her private journal which has been preserved, dated Oct. 8th of the same year, she says: "To-day I have been into the town, and I was surprised at the multitude of people with which the streets are filled. Their countenances are intelligent; and they appear to be capable under theinfluence of the Gospel, of becoming a valuable and respectable people. But at present their situation is truly deplorable, for they are given to every sin. Lying is so universal among them that they say, 'we cannot live without telling lies.' They believe the most absurd notions imaginable. My teacher told me the other day, that when he died he would go to my country; I shook my head, and told him he would not; but he laughed, and said he would. I did not understand the language sufficiently to tell him where he would go, or how he could be saved. Oh thou Light of the world, dissipate the thick darkness that covers Burmah. Display thy grace and power among the Burmans—subdue them to thyself, and make them thy chosen people."
FOOTNOTES:[2]The war had almost produced a famine.
[2]The war had almost produced a famine.
[2]The war had almost produced a famine.
Those who have acquired a modern European language with the aid of grammars, dictionaries, and other suitable books, can scarcely estimate the labor of learning without such aids, such a language as the Burman. In fact Mr. Judson thinks more progress can be made in theFrenchin a few months, than in the Burman in two years. Mrs. Judson took the whole management of family affairs on herself, in order to leave her husband at liberty to prosecute his studies and the consequence was, that being obliged constantly to use all the Burman she knew, in her intercourse with servants, traders, and others, her progress was more rapid than his.
One cause of difficulty in learning their language was that their books were made of palm-leaves, marked or engraved with an iron style or pen,without ink. We who are accustomed to clear characters on papercan hardly imagine the difficulty of tracing out these obscure scratches on the dried palm-leaves. Another was that in writing, "their words are not fairly divided like ours by breaks, and points, and capitals, but run together in a long continuous line, a sentence or paragraph seeming like one long word." Another difficulty was, that in their idiom, a great variety of verbs must be used to express one action, either as performed by persons of different rank, or as done under different circumstances. Thus there are three or four ways to speak of eating rice, sleeping, dying, &c. one of which is always used of the king, another of priests, another of rulers, and another of common persons, and it would be an insult to use a phrase lower than one is entitled to. Again, for our term towash, for instance, there are many words; one is used for towash the face, another, the hands, another, linen, another, dishes, &c. They have in their language eleven vowels and thirty-three consonants, but of these there are so many combinations, that about one thousand characters must be used in printing. Printing, however, was unknown to the Burmans until our missionaries introduced it.
As no progress at all could be made in their missionary labors until the language was mastered, they applied themselves cheerfully and diligently to its acquisition.
An interesting incident is related by Mrs. Judsonunder date of Dec. 11th, 1813, her first visit to the wife of a man in power. "To-day for the first time I have visited the wife of the Viceroy. I was introduced to her by a French lady who has frequently visited her. When we first arrived at the government house, she was not up, consequently we had to wait some time. But the inferior wives of the Viceroy diverted us much by their curiosity, in minutely examining everything we had on, and by trying on our gloves, bonnets, &c. At last her Highness made her appearance, richly dressed in the Burman fashion, with a long silver pipe in her mouth, smoking. At her appearance all the other wives took their seats at a respectful distance, and sat in a crouching posture without speaking. She received me very politely, took me by the hand, seated me upon a mat and herself by me. One of the women brought her a bunch of flowers, of which she took several and ornamented my cap. She was very inquisitive whether I had a husband and children, whether I was my husband's first wife,—meaning by this whether I was the highest among them, supposing that Mr. Judson, like the Burmans, had many wives; and whether I intended tarrying long in the country.
"When the Viceroy came in I really trembled, for I never before beheld such a savage-looking creature. His long robe and enormous spear not a little increased my dread. He spoke to me, however, very condescendingly, and asked whether I would drink some rum or wine. When I arose to go, her highness took my hand again, told me she was happy to see me, and that I must come to see her every day. She led me to the door, I made mysalamand departed.
"My object in visiting her was, that if we should go into any difficulty with the Burmans, I could have access to her, when perhaps it would not be possible for Mr. Judson to have an audience with the Viceroy."
In pursuing his study of the language, Mr. Judson had fortunately secured as a teacher a Burman of more than ordinary intelligence, and who had a perfect knowledge of the grammatical construction of the Burman dialect, and also of thePali, or language of the sacred books. Day after day he sat with his teacher in the open verandah which surrounded their dwelling, reading, writing, and talking, joined by Mrs. Judson in every interval she could spare from family cares, and thus were they fitting themselves to teach to the poor idolaters the new religion. Nor did they neglect such opportunities of doing good as presented themselves even then; but every effort to inculcate their sentiments was met with the objection, "Your religion is good for you, ours for us." "You will be rewarded for your good deeds in your way, we in our way." They found they had to deal with one of the proudest and most conceited races on earth. Theirvery religion, as we have before said, encourages this conceit, by leading them constantly to make "a merit" of their good actions, or what they suppose such; while it inculcates neither contrition nor penitence. The peculiar doctrines of Christianity, its justification through the merits of another, its humility and charity, were in the last degree opposed to the character of the Burman race. The missionaries were made daily more sensible that the Spirit of God must come "with power," before the truth could ever enter those darkened understandings. Prayer was therefore their only reliance, as it was their only comfort.
But even this enjoyment, as far as it was social, was soon broken in upon by the increasing illness of Mrs. Judson, which obliged her to try the effect of a change of scene and climate. She could not think of taking Mr. Judson from his labors, and therefore embarked alone in January, 1815, for Madras. We may imagine the joy experienced by the missionary, thus left behind, on receiving during her absence letters from this country, containing an account of the general movement in America in favor of the Mission, and the formation of the Baptist General Convention. His heart overflowed with gratitude, and the thought that though he had no friend near him, there were yet hundreds in his native land praying and laboring in the same cause, inspired him with new zeal in his beloved enterprise.
Mrs. Judson's journey, though solitary, was prosperous and successful. Friends appeared for her where she least expected them. The influence of her engaging person and winning manners is observable in one obliging attention she received even from strangers. The Viceroy appointed a woman to accompany her free of expense; the captain refused money for her passage; and the physician at Madras, from whom she had received visits for six weeks, returned the fee which she sent him, saying he was happy if he had been of service to her. Her health being perfectly restored she returned to Rangoon after an absence of three months, and "on the 11th of September, was made the happy mother of a little son." She soon resumed her studies, and though she saw little other result of her labors, was cheered by noticing that she and her husband were gradually gaining the confidence of the natives, who, as she says, would say to each other "that they need not be afraid to trust us, for we do not tell falsehoods as the Burmans do." The indolent and deceitful Burmans saw with surprise that these two Christians always kept themselves busily employed, and paid every debt they contracted with strict punctuality. Thus was laid the foundation of respect for the new religion.
In a letter which Mrs. Judson wrote to her sisters in December, 1815, she says: "Doubtless you expect by this time that some of the Burmans have embraced the Christian religion, or at least are seriously inquiring respecting it." "But you cannot imagine how very difficult it is to give them any idea of the true God and the way of salvation by Christ, since their present ideas of Deity are so very low." "They have not the least idea of a Divinity who is eternal, without beginning or end. All their deities have been through the several grades of creatures, from a fowl to a God...." "They know of no other atonement for sin, than offerings to their priests or their pagodas."
She goes on to mention some instances of serious inquiry among the people, which from time to time had raised their hopes, only to dash them again by the relapse of the inquirers into indifference; but adds"These things do not discourage us. It is God alone who can effectually impress the mind with divine truths; and though seed may lie buried long in the dust, yet at some future period it may spring up and bear fruit to the glory of God."
In this letter she gives an account of the recall of the Viceroy from Rangoon to Ava, the imperial residence, and the consequent confusion of the people, ten thousand of whom accompanied him to Ava. She regretted his departure, as both he and his lady had ever treated her with civility and kindness. The newly appointed Viceroy was a stranger, and might not be equally kind to them.
She says, "Oh how I long to visit Bradford; to spend a few evenings by your firesides, in telling you what I have seen and heard. Alas!wehave no fireside, no social circle. We are still alone in this miserable country, surrounded by thousands ignorant of the true God." ... "But we still feel happy in our employment, and have reason to thank God that he has brought us here. We do hope to live to see the Scriptures translated into the Burman language, and a church formed from among these idolaters."
Her next letter details "with all the pathos of a mother's sorrow," a new trial to which they were called by Him, who though "clouds and darkness are about him" yet "doeth all things well."
"May 7th, 1816.—My dear Parents,—Little did I think when I wrote you last, that my next letter would be filled with the melancholy subject upon which I must now write. Death, regardless of our lonely situation has entered our dwelling, and made one of the happiest of families wretched. Our little Roger Williams, our only little darling boy, was three days ago laid in the silent grave. Eight months we enjoyed the precious little gift, in which time he had so completely entwined himself around his parents' hearts that his existence seemed necessary to their own. But God has taught us by affliction, what we would not learn by mercies—that our hearts are his exclusive property, and whatever rival intrudes, he will tear it away."
"He was a remarkably pleasant child—never cried except when in pain, and what we often observed to each other was the most singular, he never during his little existence manifested the least anger or resentment at anything. This was not owing to the want of intellect, for his tender feelings of sensibility were very conspicuous. Whenever I or his father, passed his cradle without taking him, he would follow us with his eyes to the door, when they would fill with tears, his countenance so expressive of grief, though perfectly silent, that it would force us back to him, which would cause his little heart to be as joyful as it hadbefore been sorrowful. He would lie hours on a mat by his papa's study-table, or by the side of his chair on the floor, if he could only see his face. When we had finished study or the business of the day, it was our exercise and amusement to carry him round the house or garden, and though we were alone, we felt not our solitude when he was with us."...
Her account of his last sickness and death follows, and she adds: "Thus died our little Roger:
'Short pain, short grief, dear babe, was thine—Now joys eternal and divine.'
'Short pain, short grief, dear babe, was thine—Now joys eternal and divine.'
We buried him in the afternoon of the same day, in a little enclosure, the other side of the garden. Forty or fifty Burmans and Portuguese followed with his afflicted parents the last remains to the silent grave. All the Burmans who were acquainted with us, tried to sympathize with us and console us under our loss." ... "We do not feel a disposition to murmur, or inquire of our Sovereign why he has done this. We wish rather to sit down submissively under the rod and bear the smart, till the end for which the affliction was sent shall be accomplished. Our hearts were bound up in this child; we felt he was our earthly all, our only source of innocent recreation in this heathen land. But God saw it was necessary to remind us of our error and strip us of our little all. Oh may it not bein vain that he has done it. May we so improve it that he will stay his hand and say, 'It is enough.'" A while after this she writes: "Since worship I have stolen away to a much loved spot, where I love to sit and pay the tribute of affection to my lost, darling child. It is a little enclosure of mango-trees, in the centre of which is erected a small bamboo house, on a rising spot of ground, which looks down on the new-made grave of our infant boy. Here I now sit, and though all nature around wears a most delightful, and romantic appearance, yet my heart is sad, and my tears frequently stop my pen. You, my dear Mrs. L. who are a mother, may imagine my sensations, but if you have never lost a first born, an only son, you can never know my pain. Had you even buried your little boy, you are in a Christian country, surrounded by friends and relatives, who could soothe your anguish and direct your attention to other objects. But behold us, solitary and alone, with this one source of recreation! Yet this is denied us, this must be removed, to show us that we need no other source of enjoyment but God himself.
"Do not think though I write thus, that I repine at the dealings of Providence. No! though he slay me yet will I trust in him!... Though I say with the Prophet, Behold and see if there be any sorrow like unto my sorrow, yet I would also say, It is of the Lord's mercies that we are not consumed because his compassions fail not. God is the same when he afflicts, as when he is merciful, just as worthy of our entire trust and confidence now, as when he entrusted us with the precious little gift. There is a bright side even to this heavy affliction."
The following tender and beautiful effusion was written by the Rev. J. Lawson of the Serampore Mission and presented to Mrs. Judson on this occasion. As it has not been published in former notices of Mrs. J. we take pleasure in inserting it here.
"Hush'd be the murmuring thought! Thy will be doneO Arbiter of life and death. I bowTo thy command—I yield the precious giftSo late bestowed; and to the silent graveMove sorrowing, yet submissive. O sweet babe!I lay thee down to rest—the cold, cold earthA pillow for thy little head. Sleep on,Serene in death. No care shall trouble thee.All undisturbed thou slumberest; far more stillThan when I lulled thee in my lap, and sooth'dThy little sorrows till they ceased....Then felt thy mother peace; her heart was lightAs the sweet sigh that 'scaped thy placid lips,And joyous as the dimpled smile that playedAcross thy countenance.—O I must weepTo think of thee, dear infant, on my kneesUntroubled sleeping. Bending o'er thy form,I watch'd with eager hope to catch the laughFirst waking from thy sparkling eye, a beamLovely to me as the blue light of heaven.Dimm'd in death's agony, it beams no more!Oh yet once more I kiss thy marble lips,Sweet babe I and press with mine thy whitened cheeks.Farewell, a long farewell!—Yet visit meIn dreams, my darling; though the visioned joyWake bitter pangs, still be thou in my thoughtsAnd I will cherish the dear dream, and thinkI still possess thee. Peace, my bursting heart!O I submit. Again I lay thee down,Dear relic of a mother's hope. Thy spirit,Now mingled with cherubic hosts, adoresThat grace that ransomed it, and lodg'd it safeAbove the stormy scene."
"Hush'd be the murmuring thought! Thy will be doneO Arbiter of life and death. I bowTo thy command—I yield the precious giftSo late bestowed; and to the silent graveMove sorrowing, yet submissive. O sweet babe!I lay thee down to rest—the cold, cold earthA pillow for thy little head. Sleep on,Serene in death. No care shall trouble thee.All undisturbed thou slumberest; far more stillThan when I lulled thee in my lap, and sooth'dThy little sorrows till they ceased....Then felt thy mother peace; her heart was lightAs the sweet sigh that 'scaped thy placid lips,And joyous as the dimpled smile that playedAcross thy countenance.—O I must weepTo think of thee, dear infant, on my kneesUntroubled sleeping. Bending o'er thy form,I watch'd with eager hope to catch the laughFirst waking from thy sparkling eye, a beamLovely to me as the blue light of heaven.Dimm'd in death's agony, it beams no more!
Oh yet once more I kiss thy marble lips,Sweet babe I and press with mine thy whitened cheeks.Farewell, a long farewell!—Yet visit meIn dreams, my darling; though the visioned joyWake bitter pangs, still be thou in my thoughtsAnd I will cherish the dear dream, and thinkI still possess thee. Peace, my bursting heart!O I submit. Again I lay thee down,Dear relic of a mother's hope. Thy spirit,Now mingled with cherubic hosts, adoresThat grace that ransomed it, and lodg'd it safeAbove the stormy scene."
She then gives an interesting account of a visit paid them by the wife of the Viceroy, who on hearing of the death of the 'little white child' as she called him, came to condole with his parents. She was attended by about two hundred of her officers of state and members of her household, expressed great sympathy in Mrs. Judson's affliction, and reproached her for not having sent her word that she might have come to the funeral. Mrs. Judson says, "I regaled her with tea, sweetmeats, and cakes, with which she seemed much pleased." She adds, "I sometimes have good opportunities of communicating religious truths to the women in the government-house, and hope I shall have an opportunity of conversing with the wife of the Viceroy herself." ... "Oh that she might become a real disciple of Jesus!"
In the same melancholy letter she relates another affliction—Mr. Judson, who had frequently been asked by the natives, 'Where are your religious books?' hadbeen diligently employed in preparing a Tract in the Burman language called 'A Summary of Christian Truth;' when his nervous system, and especially his head became so afflicted, that he was obliged to lay aside all study, and seriously think of a voyage to Calcutta as his only means of restoration. But he was prevented from executing his design by the joyful news that two additional missionaries were about to join them. Mr. and Mrs. Hough, from America, arrived in Rangoon in October, 1816; and brought with them as a present from the Mission at Serampore, a printing press, with a fount of types in the Burman character than which nothing could have been more acceptable.
Can we wonder that after laboring in loneliness and sorrow three years, such an event as this should fill their hearts with joy and consolation?
The Burmans are very generally taught to read, though having little that is attractive in their own literature, and books being scarce and dear, they could not at the time of which we write, be said to be a reading people. Still the fact that numbers were able to read, was a strong encouragement to print tracts and books for them. On the occasion of printing the tract above-mentioned, and a catechism, Mr. Hough writes thus:
"These two little tracts are the first printing ever done in Burmah; and it is a fact grateful to every Christian feeling, that God has reserved the introduction of this art here, for his own use."
A circumstance still more cheering to the hearts of the missionaries than even the arrival of companions from their beloved native land, was a visit of a Burman who having read the "two little books" from the press of Mr. Hough, came to inquire further into the new religion. When Mr. Judson first heard from the lips of an idolater the confession that "God is a Being without beginning or end, not subject to old age or death, but who always is,"—his feelings were indescribable and overpowering. Here at length was a germination of that seed they had so long been sowing in tears! For if one heathen heart could be thus led by the Spirit to investigate the truth, why not more.—Why not many? and why might not the same Spirit lead them to him who is not only the truth, but the way,—the way to Heaven?
They soon received visits from other Burmans who had seen the tracts issued by them; and who seemed desirous of learning the truth, but still very fearful ofbeing known as inquirers. It became necessary therefore to seek the patronage of the government, and Mr. Judson determined, so soon as he should have finished his dictionary of the language, to proceed to Ava, the residence of the emperor.
Mrs. Judson met every Sabbath a society of fifteen or twenty females, to whom she read the Scriptures, and talked about God. They were attentive, and willing to ask and answer questions, but for a long time experienced no abiding convictions of sin or of duty. Some were willing to serve Christ if they could do it without renouncing dependence on their own merits. Others would serve God, if they might serve Gaudama also.
As there is a tendency in enlightened minds to feel a contempt for the intellect of barbarians; and as some have even felt that time spent as Mrs. Judson's was with those native females, was thrown away, we will here record her testimony to the intelligence of the Burmese women. "The females of this country are lively, inquisitive, strong and energetic, susceptible of friendship and the warmest attachment, and possess minds capable of rising to the highest state of cultivation and refinement.... This is evident from their mode of conversing," and may be illustrated by some particulars in the experience of one of them, named May-Meulah.
Previous to the arrival of the missionaries in her country, her active mind was led to inquire the origin of all things. Who created all that her eyes beheld? She inquired of all she met, and visited priests and teachers in vain; and such was her anxiety, that her friends feared for her reason. She resolved to learn to read, that she might consult the sacred books. Her husband, willing to gratify her curiosity, taught her to read himself. In their sacred literature she found nothing satisfactory. For ten years she prosecuted her inquiries, when God in his providence brought to her notice a tract written by Mr. Judson in the Burmese language, which so far solved her difficulties, that she was led to seek out its author. From him she learned the truths of the gospel, and by the Holy Spirit those truths were made the means of her conversion. "She became an ornament to her profession, and her daily walk and conversation would shame many professors in Christian countries."
Christians in America, was Mrs. Judson's time thrown away, when she was leading Burmese females to the knowledge of the truth as it is in Jesus?
One of the most splendid buildings in the empire is a pagoda at Rangoon, in which is enshrined a relic of Gaudama. At this pagoda, a yearly feast is celebrated which lasts three days, and draws people together from all parts of the country.
Mrs. Judson says—"If Dr. Young could have seen the devotion of this people to their idolatry, he might well have exclaimed, 'O for a heathen zeal in Christian hearts!' Even while I am writing my ears are stunned with the noise and confusion of preparation for an approaching festival. Could you, my dear sir, but once witness this annual feast, could you behold the enthusiasm of their devotions, you would readily admit that nothing short of an Almighty arm could break down these strong barriers, and cause the introduction of the gospel."
The pagoda itself is thus described by Dr. Malcom.
"Two miles from Rangoon stands the celebrated pagoda called Shooda-gōn. It stands upon a small hill surmounted by many smaller pagodas, and many noble trees. The hill has been graduated into successive terraces, sustained by brick walls; and the summit, which is completely leveled, contains about two acres.
"The two principal approaches from the city are lined on each side, for a mile, with fine pagodas, some almost vieing for size with Shoodagon itself. Passing these, on your way from the city, you come to a flight of time-worn steps, covered by a curious arcade of little houses of various forms and sizes, some in partial decay, others truly beautiful. After crossing some terraces, covered in the same manner, you reach the top andpassing a great gate, enter at once this sad but imposing theatre of Gaudama's glory. One's first impressions are, whatterriblegrandeur; whatsickeningmagnificence; what absurd imagery; what extravagant expenditure; what long successions of devotees to procure this throng of buildings of such various dates; what a poor religion which makes such labors its chief meritoriousness! Before you, stands the huge Shoodagon, its top among the clouds, and its golden sides blazing in the glories of an eastern sun. Around are pompous zayats, noble pavements, Gothic mausoleums, uncouth colossal lions, curious stone umbrellas, graceful cylindrical banners of gold-embroidered muslin hanging from lofty pillars, enormous stone jars in rows to receive offerings, tapers burning before the images, exquisite flowers displayed on every side filling the air with fragrance, and a multitude of carved figures of idols, griffins, guardians, &c.
"Always in the morning, men and women are seen in every direction kneeling behind their gift, and with uplifted hands reciting their devotions, often with a string of beads counting over each repetition; aged persons sweep out every place, or pick out the grass from the crevices; dogs and crows struggle around the altars, and devour the recent offerings; the great bells utter their frequent tones;and the mutter of praying voices makes a hum like the buzzing of an exchange.
"Every worshipper brings a present, often a bunch of flowers or a few green twigs plucked on the way; but generally the nicest eatables ready cooked, beautiful bunches of flowers, articles of raiment, &c. The amount of offerings here is very great. Stone vases, some of which will hold fifty or sixty gallons, stand round the pagoda, into which the devotees carefully lay their leafy plates of rice, plantain, cakes, &c. As these are successively filled, appointed persons empty them into their vessels, carefully assorting the various kinds. The beautiful flowers remain all night and are swept out in the morning. No one ever objected however to my gathering them at pleasure. A gift once deposited is no more regarded by the worshipper." "I could not but feel as I gazed upon the rich landscape and bright heavens, and marked the joy of the young men and maidens as they passed on, that he who has so long forborne with them, will in his abundant mercy, give them pastors after his own heart, who shall feed them with knowledge and understanding."
After reading this description, who can wonder at the difficulty of turning this semi-barbarous people from a religion of such a gorgeous and imposing ceremonial, and of such perfect congeniality with the unhumbled heart, to the spiritual, self-denying, pride-abasing doctrines of the cross?
Mrs. Judson in a letter to a friend, mentions the splendor and costliness of some of the religious offerings, one of which cost three thousand tickals, or twelve hundred dollars. After a description of the pagoda and its worshippers, she says: "The ground on which the pagoda is situated, commands a view of the surrounding country, which presents one of the most beautiful landscapes in nature. The polished spires of the pagodas, glistening among the trees at a distance, appear like the steeples of meeting-houses in our American seaports. The verdant appearance of the country, the hills and valleys, ponds and rivers, the banks of which are covered with cattle and fields of rice; each in turn attract the eye, and cause the beholder to exclaim, "Was this delightful country made to be the residence of idolaters?" ... "Oh my friend, scenes like these, productive of feelings so various and so opposite, do notwithstanding, fire the soul with an unconquerable desire to rescue this people from destruction, and lead them to the Rock that is higher than they."
Under date of January 18, 1818, Mrs. Judson writes that they still live quietly, unmolested by government, and that they receive much respect and affectionfrom the Viceroy and his family. She had some opportunities of private religious conversation with the Vicereine, to whom she presented a translation of Matthew's Gospel and a catechism. Still the heart of the lady appeared unaffected, though she ordered her daughters to be instructed in the new catechism. The inquirer who was mentioned as having afforded Mr. Judson such lively satisfaction, had been appointed to a government in a distant province, so that they saw little of him, but were gratified to learn that his interest in religious books still continued.
We have now to relate some distressing events connected with the mission, which for a time threatened its very existence.
Mr. Judson having decided to commence a course of public preaching to the natives, thought best to secure the assistance of a native convert from the province of Arracan, who spoke the Burman language, to assist him in his first public efforts. He therefore embarked for that province, leaving Mrs. Judson to continue her efforts with the females under her instruction; while Mr. and Mrs. Hough were to prosecute the study of the language. He intended to be gone but three months, but at the end of that period, when his return was daily expected, a vessel from Chittagong, the port to which he had sailed, arrived at Rangoon, bringing the distressing tidings, that neither he, nor the vessel he sailed in had been heard of atthat port. Letters received by Mrs. Judson from Bengal, also brought similar intelligence.
While the missionaries left in Rangoon were in this state of fearful alarm and suspense, Mr. Hough received an order to repair instantly to the Court House with a threat, that "if he did not tell all the truth in relation to the foreigners, they would write with his heart's blood." This message spread consternation among the native teachers, domestics and adherents, some of whom heard that a royal order had arrived for the banishment of all foreign teachers. Mr. Hough was detained at the court-house from day to day on the most flimsy pretences, ignorant of the language, and with no one to intercede with the government in his behalf, for it was contrary to etiquette for a woman to appear before the Viceroy, his family being absent. Mrs. Judson being at length convinced that the petty officers of government were acting in this matter without authority, and for the purpose of extorting money from Mr. Hough, with the intrepidity that always marked her character, "taking her life in her hand", went boldly to the palace with a petition for his release. The Viceroy immediately granted it, and commanded that Mr. Hough should receive no further molestation.
To add to the distresses of the missionaries, the cholera now raged around them with fearful violenceand there were rumors of war between England and Burmah. Six months had passed, and still the fate of Mr. Judson was a fearful mystery. The English vessels were hastening their departure from the harbor and soon they would have no means of leaving the country, whatever might occur. Mrs. Judson writes: "Mr. Hough has been for some time past desirous to have Mrs. Hough, his children and myself go to Bengal. But I have ever felt resolved not to make any movement till I hear from Mr. Judson. Within a few days, however, some circumstances have occurred which have induced me to make preparations for a voyage. There is but one remaining ship in the river; and if an embargo is laid on English ships it will be impossible for Mr. Judson (if he is yet alive) to return to this place. But the uncertainty of meeting him in Bengal, and the possibility of his arriving in my absence, cause me to make preparations with a heavy heart. Sometimes I feel inclined to remain here, alone, and hazard the consequences. I should certainly conclude on this step, if any probability existed of Mr. Judson's return. This mission has never appeared in so low a state as at the present time. It seems now entirely destroyed, as we all expect to embark for Bengal in a day or two. Alas! how changed are our prospects since Mr. Judson left us! How dark, how intricate the providence that now surrounds us! Yetit becomes us to be still, and know that he is God who has thus ordered our circumstances."
A fortnight later, she writes: "Alone, my dear friends, in this great house, ... I take my pen to record the strange vicissitudes through which I have passed within a few days."
On the 5th of this month, I embarked with Mr. Hough and family for Bengal, having previously disposed of what I could not take with me.... My disinclination to proceed had increased to such a degree that I was on the point of giving up the voyage; but my passage was paid, my baggage on board, and I knew not how to separate myself from the rest of the mission family. The vessel however was several days in going down the river; and "before putting out to sea was to be detained a day or two longer at its mouth." "I immediately resolved on giving up the voyage and returning to town. Accordingly the captain sent up a boat with me, and agreed to forward my baggage the next day. I reached town in the evening,—spent the night at the house of the only remaining Englishman in the place, and to-day have come out to the mission-house, to the great joy of all the Burmans left on our premises. Mr. Hough and his family will proceed, and they kindly and affectionately urge my return. I know I am surrounded by dangers on every hand, and expect to see much anxiety and distress: but at presentI am tranquil, and intend to make an effort to pursue my studies as formerly, and leave the event with God."
Thus did this heroic woman, with that divine "instinct that seems to guide the noblest natures in great emergencies, decide to return alone to the mission-house, there to await the return of her husband, or the confirmation of her worst fears concerning his fate." It was a wonderful exhibition of courage and constancy; "and gave assurance of all the distinguished qualities, which at a later period, and amid dangers still more appalling, shone with such brightness around the character of this remarkable woman. The event justified her determination; and within a week after her decision was taken, Mr. Judson arrived at Rangoon, having been driven from place to place by contrary winds, and having entirely failed of the object for which he undertook the voyage.
"Mr. and Mrs. Hough, after long delays, reached Bengal, carrying with them the press and all the implements of the printing-house. Their removal was subsequently productive of many embarrassments to the Mission, and seems never to have been fully justified either by Mr. Judson or the Board of Managers in America."[3]