Soon after their arrival Dr. House and Mr. Mattoon were taken by their fellow missionaries to call upon two princes who had manifested a friendly interest in the westerners. The acquaintance thus formed proved to be of large influence both to the mission and to the Siamese nation. One of these princes was entitled Chao Fah Yai, which signifies “The older brother of the king,” while his brother was entitled Chao Fah Noi, meaning “The younger brother of the king.” As Chao Fah Yai later became King of Siam and his brother the Vice-King at the same time and as this new king played a momentous part in the opening of Siam to intercourse with the western nations as well as showed much favour to the mission work, it is essential to give a sketch of that important personage.
When, in 1824, the throne was made vacant by the death of the royal father of these two men, the older son had expected to succeed to the throne. Apparently this had been the father’s intention, for he had given this son the name “Mongkut,” meaning “crown prince.” Through intrigue, however, the crown went to a half-brother who, under the title Phra Chao Pravat Thong, was the reigning king when Dr. House reached Siam. Chao Fah Yai, havingbeen thwarted in his aspirations towards the throne, entered the priesthood and retired to a watt, doubtless as the safest way to avoid the royal displeasure towards a rival,—a course which the custom of the country made possible for him.
The princely rank of this priest made him the leader of the Buddhist religion in Siam; and his great wealth enabled him to make his watt one of the most notable and influential in the country. He was a man of enlightened mind beyond his generation. In marked contrast to the king, he was interested in foreign affairs and amicably disposed towards the few foreigners living in Bangkok, especially towards the missionaries, because of their education and culture.
Having already learned Latin from the French priests, in 1845 (then about forty years of age), he invited Rev. Jesse Caswell, a missionary of the American Board, to become his tutor in English. To secure the services of Mr. Caswell he offered in return a reward which he perceived would be more prized than any fee of gold he could propose. He offered Mr. Caswell the privilege of using a room in one of the buildings connected with the watt for preaching the Christian religion and distributing tracts, and granted permission to the priests of the watt to attend if they wished. Mr. Caswell accepted the invitation and continued for three years, until his death, to teach English to the chief Priest of Buddhism in his own temple, and to preach Christianity to all who cared to listen. The esteem of the Prince for his tutor is evidenced by the fact that in 1855, when Dr. House was returning to America on furlough, he made the doctor the bearer of a gift of one thousand dollars to Mr.Caswell’s widow in token of appreciation of her husband’s services, and again in 1866, by the same agent, he sent a gift of five hundred dollars. He also caused a monument to be erected, in memory of his tutor, at the grave of Mr. Caswell.
The more one contemplates the terms made by Chao Fah Yai with Mr. Caswell the more astonishing it appears. Here is the most influential priest in all Siam, the recognised head of the Buddhistic cult in Indo-China, inviting into his watt an uncompromising teacher of the Christian religion notwithstanding the known antipathy of the king to the westerners and their religion, and in return for instruction in the English language he grants him freedom to teach the moral and religious doctrines of Christianity within the precincts of consecrated ground and permits novitiates and priests under his authority to listen to that doctrine.
This broadmindedness of Chao Fah Yai is further shown by an incident which he related to one of the Protestant missionaries. Sometime previous to the engagement of Mr. Caswell a young priest of the watt became a Roman Catholic. The prince was urged to flog the young man for abandoning the religion of his country. To this suggestion the prince said he replied: “The individual has committed no crime; it is proper for every one to be left at liberty to choose his own religion.” On a later occasion the Governor of Petchaburi, having forbidden the distribution of books by the Roman Catholic priests in his province because he said they sought to shield their converts from the authorities when accused of crime, conferred with Chao Fah Yai as to whether he should place the sameban on the books of the Protestants; but the Priest-Prince was able to explain to him the difference of policy between the Roman Catholics and the Protestants and to dissuade him from forbidding the distribution of Protestant literature.
From his intercourse with Mr. Caswell, Chao Fah Yai was quickened with an interest in Western learning, especially the sciences. By his association with these missionaries and the discussion of the evidences of Christianity he came to recognise that his own religion had accumulated a mass of unauthenticated teachings, the accretion of centuries of priestly fancy; and he perceived that this accretion must be sloughed off if his religion was to meet the pressure of foreign civilisation, which he foresaw could not be forever excluded. Accordingly he became the leader of a new party in Buddhism which rejected the uncanonical writings which had accrued to the extent of some eighty-four thousand volumes and held only to the authentic teachings of Buddha. As the leader of this new sect the Prince-Priest was doubtless responsible for the reinvigoration of the religion of Siam, enabling it better to meet the contest of time.
The interest of Chao Fah Yai in the American missionaries was more on account of their intellectual culture than on account of their religion. On one occasion in conversation with Dr. House he frankly said that while he did not believe in Christianity he thought much of Western science, especially astronomy, geography and mathematics. His interest in these subjects was very keen and practical. From the study of navigation he was led into the subject of astronomy, and took interest in the calculation oftime, and was especially proud that his own calculation of an eclipse of the moon was almost identical with the Western almanac. His conversation showed considerable intelligence of the late developments in science. He was also a student of languages, and had a knowledge of several languages of eastern India, such as Singhalese and Peguan; he was familiar with Sanscrit, which had been a contributor to the Siamese language, and had studied Latin because he said he had been told that it was like the Sanscrit; besides these he was an expert student of the Pali, the sacred writing of Buddhism. The prince was also the first native prince of Farther India to procure a printing press, which he obtained from London, with fonts of English and Siamese type, and an alphabet of Pali of his own devising.
Apparently Chao Fah Yai approached the subject of Christianity as a vigourous mind approaches any ponderous subject that presents itself; he considered it philosophically. Every religion studied philosophically presents insuperable difficulties; a religion may be rightly judged only by its practical adaptation to life and its effects on the human heart. Had he attempted to study Christianity in a practical manner as he did the science of the West his conclusions would doubtless have been different. One evening the prince called at the home of Mr. Caswell just as the weekly prayer meeting was assembling and, upon invitation, remained to the meeting. His questions afterwards showed that he had given attention, for he inquired the meaning of such words as “redemption” and “Providence,” which he had heard used.
While it is a fact that on several occasions theprince emphatically disclaimed belief in the Christian doctrines, nevertheless the arguments of the missionaries were not without effect upon his mind, for he felt himself called upon to do an entirely new thing—to publish an apologetic for Buddhism in the points where the Christian arguments were most aggressive. In another manner also he gave evidence that the Christian arguments were pressing upon his conscience. The Baptist mission for some years had printed an annual almanac filled with Christian truth and containing, besides other items of civil information, a list of officials of the government and of the watts. In 1848, for the first time, Chao Fah Yai took exception to the religious character of the almanac in which his name appeared as head priest of his watt. He wrote to the editor of the almanac, expressing a “wish to have added to the description of myself in the English almanac ‘and hates the Bible most of all’; we will not embrace Christianity, because we think it a foolish religion. Though you should baptise all in Siam I will never be baptised.... You think that we are near the Christian religion; you will find my disciples will abuse your God and Jesus.”
Concerning his attitude to Christianity a comment from Mrs. Leonowens’ book,An English Governess at the Siamese Court, casts a little light:
“He had been a familiar visitor at the houses of American missionaries, two of whom Dr. House and Mr. Mattoon, were throughout his reign and life gratefully revered by him for that pleasant and profitable conversation which helped to unlock for him the secrets of European vigor and advancement, and to make straight and easy the paths of knowledge he had started upon.Not even his Siamese nature could prevent him from accepting cordially the happy influence these good and true men inspired. And doubtless he would have gone more than half way to meet them, but for the dazzle of the throne in the distance which arrested him midway between Christianity and Buddhism.”
“He had been a familiar visitor at the houses of American missionaries, two of whom Dr. House and Mr. Mattoon, were throughout his reign and life gratefully revered by him for that pleasant and profitable conversation which helped to unlock for him the secrets of European vigor and advancement, and to make straight and easy the paths of knowledge he had started upon.Not even his Siamese nature could prevent him from accepting cordially the happy influence these good and true men inspired. And doubtless he would have gone more than half way to meet them, but for the dazzle of the throne in the distance which arrested him midway between Christianity and Buddhism.”
This was the Priest-Prince upon whom the newcomers made their first call of respect. The acquaintance formed at this time ripened into a friendship that continued warm and true to the end. Dr. House, in his journal, carefully records the details of the call:
“His Royal Highness was somewhat unwell, but he would come down. A servant was sent to ask if we would not take some refreshments. Soon a plate of stone-fruit was presented, resembling in flavour our peach; also a plate of Chinese cakes, white and thin, with a bowl of dark Chinese jelly and sugar. Knife, three-pronged fork and teaspoon were brought and we made an excellent tiffin.“I looked around the room; Bible from A. B. Society, and Webster dictionary stood side by side on a shelf of his secretary, also a Nautical Tables and Navigation. On the table a diagram of the forthcoming eclipse in pencil with calculations, and a copy of the printed chart of Mr. Chandler....“This man, if his life is spared, is destined to exert an all-powerful influence upon the destinies of this people. He must possess a vigour of mind and much energy of purpose thus to commence the study of a new language at the age of forty. Indeed he seems Cato-like in other things....“Soon the Prince-Priest appeared with two or three following, dressed in yellow silk robes worn as a Roman toga. His manners were rather awkward at introduction, and his appearance not prepossessing at first,though we became more interested in him as we saw him more. He seated himself on a chair by the center table, and asked our names and ages and whether married. Wished to know if I could cure sick as Dr. Bradley did. Whether I could cure the dropsy, for there was a case in the watt. He understands English when he reads it, but cannot speak it well yet.“We asked to see his printing room; several young priests and servants on bamboo settees folding books. One composing type, one correcting proof. They gave us a copy of a book published in the Prince’s new Pali alphabet—it was the Buddhist ten commandments and comments on them. Mr. Caswell had previously told him of the present of a keg of printing ink we had for him from our friend G. W. Eddy, of Waterford. He asked who it was from, and if ‘they had heard of him in America’; and was evidently well pleased to find that he was known. Upon taking leave, he promised to call in return upon his guests in a few days.”
“His Royal Highness was somewhat unwell, but he would come down. A servant was sent to ask if we would not take some refreshments. Soon a plate of stone-fruit was presented, resembling in flavour our peach; also a plate of Chinese cakes, white and thin, with a bowl of dark Chinese jelly and sugar. Knife, three-pronged fork and teaspoon were brought and we made an excellent tiffin.
“I looked around the room; Bible from A. B. Society, and Webster dictionary stood side by side on a shelf of his secretary, also a Nautical Tables and Navigation. On the table a diagram of the forthcoming eclipse in pencil with calculations, and a copy of the printed chart of Mr. Chandler....
“This man, if his life is spared, is destined to exert an all-powerful influence upon the destinies of this people. He must possess a vigour of mind and much energy of purpose thus to commence the study of a new language at the age of forty. Indeed he seems Cato-like in other things....
“Soon the Prince-Priest appeared with two or three following, dressed in yellow silk robes worn as a Roman toga. His manners were rather awkward at introduction, and his appearance not prepossessing at first,though we became more interested in him as we saw him more. He seated himself on a chair by the center table, and asked our names and ages and whether married. Wished to know if I could cure sick as Dr. Bradley did. Whether I could cure the dropsy, for there was a case in the watt. He understands English when he reads it, but cannot speak it well yet.
“We asked to see his printing room; several young priests and servants on bamboo settees folding books. One composing type, one correcting proof. They gave us a copy of a book published in the Prince’s new Pali alphabet—it was the Buddhist ten commandments and comments on them. Mr. Caswell had previously told him of the present of a keg of printing ink we had for him from our friend G. W. Eddy, of Waterford. He asked who it was from, and if ‘they had heard of him in America’; and was evidently well pleased to find that he was known. Upon taking leave, he promised to call in return upon his guests in a few days.”
This call of the new missionaries was returned by the priest, and on several occasions afterwards he visited the Doctor in his house. Occasionally he would send notes by his servants requesting various favours, medical attendance upon inmates of the watt, loan of books. On a second visit, when Dr. House went to engage the services of a young priest as instructor in Siamese, the prince proposed that the Doctor should come over to the watt and make use of the room which Mr. Caswell occupied for his class in English, and “there distribute medicines and teach the young men of the watt how to be doctors.” Among the papers of Dr. House was found an autograph letter in English written by Chao Fah Yai about this time inviting him and the other missionaries to attend a cremation ceremony at watt Thong Bangkoknoi;and offering him the privilege of distributing religious books among the head priests assembled there from several watts and to preach to them on the new religion. On other visits he inquired about the new instrument that “would send intelligence quickly” (the telegraph), asked why American vessels so seldom came to Bangkok, and discussed the difference between the Latin and English Bibles.
In proper sequence of courtesy the new missionaries were taken to call upon the other prince, Chao Fah Noi. For some reason this prince had withdrawn from his former intercourse with foreigners, but he very courteously received the callers and was manifestly pleased with the attention. He, too, was interested in Western learning and especially inclined towards the physical sciences. On the palace grounds he had several shops, one for a forge, one for iron lathes, one for wood-working. Power for all this machinery was developed by slave-muscle. In one room was a working model of a steam engine, two and a half feet long, made entirely by the prince’s own hands. Being somewhat unwell he consulted Dr. House, but explained that he was under the King’s physician and to refuse to take his medicine would be an act of disrespect to His Majesty, and for that reason would not ask Dr. House to prescribe for him.
The acquaintance thus formed was used, at first, by the prince more as a means of securing personal instruction on physical sciences. Frequently servants were sent to Dr. House to borrow books or to ask for advice on chemistry, electricity, photography, lithography and kindred subjects; and on various occasions the doctor was summoned to the prince’s palace onlyto find that his assistance or instruction was desired in some experiment. In after years, however, when Chao Fah Noi had become Vice-King upon the accession of Mongkut, his intercourse with Dr. House rested more upon the basis of friendship.
The acquaintance thus conventionally begun was quickened in mutual interest in an unexpected manner. When Dr. House reached Siam he found that the Baptist Mission press had for some time been publishing an annual almanac. He perceived that these almanacs were not only accepted by the ordinary people as they would accept Scripture tracts, but that they were eagerly sought after by a small number of nobles who were interested in Western science. These men were surprised to find that the eclipse for 1847 was much more accurately forecasted in this almanac than by their own astrologers, and they were eager to discuss the subject of astronomy.
This observation together with his own interest in science led him, in September of his first year, to institute a series of lectures for the benefit of the servants and employes of the mission compound “in hopes of waking up their dormant minds and accustom them to think, and so be a little benefitted by the preaching on the Sabbaths; as well as to impart useful information and to set before them the great proof of the existence and wisdom of the Creator, a fundamental truth all Buddhists deny.” The doctor was to furnish the outlines and perform the experiments while Mr. Caswell, experienced in the language, was to do the talking. There was a fair equipment athand: chemicals, a magnetic machine, a globe, a set of physiological and hygienic charts and a skeleton.
The first lecture was on the digestion of food and the effects of alcohol on the stomach. The audience showed their attention and interest by responding with questions. After the lectures on physiology came several on astronomical topics such as the eclipse of the moon, phases of the moon and relation to the tides; then followed several on the gases. On the occasion of the first lecture on the gases, it so happened that Godata, a priest from Chao Fah Yai’s watt, happened to call on Mr. Caswell and was invited to witness the experiment. The demonstration opened a new world for him. What he saw was too wonderful to keep to himself; he spread abroad his report and the effect was immediate.
The first to respond was Prince Ammaruk, the favourite son of the king, who requested the privilege of watching the doctor create the wonderful “winds.” On the day appointed for the special experiment, Chao Fah Yai sent a request for Dr. House to accompany him that evening to call upon a brother prince who was quite ill. In reply the doctor explained his engagement for the evening, but offered to make the call after the demonstration, and suggested that the Priest-Prince might himself like to witness the experiment. To the doctor’s surprise, the Priest-Prince came early in the afternoon to take the doctor to see the patient, so that they might have the whole evening free for the experiments. At the palace, Chao Fah Yai explained the evening’s entertainment to the royal physician (a brother of the king) who promptly invited himself. By arrangement withPrince Ammaruk several others were to come, so that at the appointed time the small house was filled with nobles and princes, and the verandah with their servants. Fortunately the experiments went off successfully; oxygen was generated and iron was burned in the oxygen; hydrogen was generated from water and exploded in combination with oxygen. Chao Fah Yai was particularly enthusiastic, and called in from the verandah some of his men to see the wonders, and himself volunteered to explain the facts to them.
The series of lectures awakened widespread interest among the progressive nobles. Dr. House became a notable in their esteem. Nearly all of the group who were present on that evening were amateur scientists; they had the air pump, the electric machine and other physical apparatus, but of chemistry they had no idea. Shortly after this Chao Fah Noi, who had been keeping aloof from foreigners, sent a request for Dr. House to spend the evening at his palace and instruct him in the making of gases. How long the series of lectures continued is not apparent; the journal continues reference to them while they are novel, but they apparently continued throughout that winter. Other subjects named were “The Weight of the Atmosphere,” “The Barometer,” “Heat,” “The Oxyhydrogen Blow Pipe,” “Carbon and Carbonic Gas,” “Electro-magnetic Telegraph,” and “Electricity.” The original purpose of instruction for the servants was outgrown, and week after week one or more of the nobles who were dabbling in science were present with their ubiquitous train of servants. From this time on the journal indicates that the doctor’s instructionin the Bible classes took the form of “Evidences of Natural and Revealed Religion.”
The popular interest, however, was directed towards a particular subject, the skeleton. Very quickly news of this strange possession spread abroad, and every few days in season and out of season visitors would call and, scarcely able to restrain their inquisitiveness during the preliminary courtesies, hasten to request a sight of the skeleton. Even some of the ladies became interested in this curiosity; and one day a woman of rank, with half a dozen attendants and a train of servants, came with a request to see the skeleton. Long after local curiosity had subsided, chance callers from distant provinces would come to see this object of nation wide gossip.
Very remarkable, the skeleton itself did not seem to make so profound an impression upon these minds as the “argument from design” which their instructor deduced from the human anatomy to prove the existence of a Creator. Female curiosity also called for demonstrations with the electrical machine. During the reign of the old king some of the ladies of the palace had a prince arrange for Dr. House to bring to the prince’s palace the machine which could make “fi fah” (fire from the sky), that they might see the marvel. The doctor, of course, was not permitted to enter the presence of the king’s women, so he had to instruct the prince in the method of operation.
An unexpected result of these lectures was that a bond of mutual interest was established between Dr. House and this group of progressive nobles, the veryparty which in a few years dominated the new government of Siam. It would be interesting for one who knew the official entourage of King Mongkut to note how many of his supporters were included in this number who made Dr. House their friend because of his interest in science. Since Siamese noblemen were known by titles rather than by family names and since these titles change through elevation to higher rank only one acquainted with a person at a particular rank could identify these men with accuracy.
However the following are frequently mentioned in Dr. House’s journal as showing a friendly attitude to him, and most of them interested in Western science. In the régime which began in 1851 his friends were: the king, the vice-king, the prime minister, the commander-in-chief, the minister of foreign affairs, the minister of home affairs, the treasurer of the kingdom. In the régime of Chulalongkorn, which began 1868, his special friends were: The second king, the regent, the minister of foreign affairs, the master of the mint, the commander-in-chief, and the court chaplain. Besides these were several princes and nobles who did not occupy particular offices. Several of these men had primitive laboratories or workshops for experiments.
The series of lectures started such a revival of interest in scientific matters among them that Dr. House soon found himself the frequent host of several princes and nobles, seeking instruction in all sorts of subjects; and he was on various occasions invited to their shops to inspect their work or elucidate some obscure difficulty, as though he were a peripatetic professor. He was even seriously troubled by the borrowingof books and instruments which they were not all punctilious to return. Moreover, he found himself an agent of some of these men, ordering machinery and supplies and tools from America for their use.
Chao Fah Noi said to him confidentially that any one who wanted to do something new in those days must do it in secret, for if the king learned of their activities he would call upon them to work for him so as to keep them from pursuing investigations. This prince, however, was not altogether secret in his experiments, for under date of July 4, 1848, Dr. House writes:
“This a. m., we saw something new on the river—a little model steamboat, not twenty feet long, with smoke-pipe, paddle wheel, all complete, steaming bravely against the tide, with H. R. H. Chao Fah Noi sitting at the helm. It was the first native steamer on the Meinam, entirely his own construction.”
“This a. m., we saw something new on the river—a little model steamboat, not twenty feet long, with smoke-pipe, paddle wheel, all complete, steaming bravely against the tide, with H. R. H. Chao Fah Noi sitting at the helm. It was the first native steamer on the Meinam, entirely his own construction.”
But not for one moment did Dr. House lose sight of his prime objective. The favour of princes was no reward in itself; he was always concerned for the influence he might exercise through his contact with men of power:
“How taken with the new science is the Prince (Chao Fah Noi). Oh, that acquaintance and opportunity given me with him may be improved to win and turn him from his trust in false gods and rites! He has a good mind.”
“How taken with the new science is the Prince (Chao Fah Noi). Oh, that acquaintance and opportunity given me with him may be improved to win and turn him from his trust in false gods and rites! He has a good mind.”
Not a lecture, scarcely a conversation, on science but Dr. House sought to point out the unanswerable argument from “design in nature” as a proof of a Creator and of the truth of Christianity. To some, therevelations of nature through science became also the revelations of a Divinity.
“Brother Chandler spoke of a person (Godata) who after attending the chemical lectures last year, seeing evidence of wisdom and goodness in the composition of air and water, said ‘There must be a God—there must be.’”
“Brother Chandler spoke of a person (Godata) who after attending the chemical lectures last year, seeing evidence of wisdom and goodness in the composition of air and water, said ‘There must be a God—there must be.’”
This same Godata it was who became chaplain to the army under King Chulalongkorn.
A study of Dr. House’s journal seems to justify the assertion that his most far-reaching influence upon the mission work was through his relations with these progressive members of the nobility. It is even within a margin of safety to affirm that his influence was not exceeded by that of any other man up to the time of his retirement. This opinion does not underestimate such men as Rev. Jesse Caswell, Rev. Daniel B. Bradley, M.D., and Rev. Stephen Mattoon, whose labours also were pivotal in the development of missions in Siam. It only so happened that the association of Dr. House with the officials of the new government was more continuous in its bearing upon the work. Having gained their sympathy through his practise of medicine, and enlarged their interest through his knowledge of science, he won their complete confidence by his sterling character. When later these men, having obtained chief power in the government, turned to him for counsel in international affairs or when he went to them in behalf of the mission they knew that his judgment was fair and free from ulterior motive. During nearly the entire period of his service he was a valuable friend of the Siamese government and a wise advocate of the mission at court.